II ,  ^i 


s^  i 


LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 


PRINCETON,  N.  J. 


Bi 


Seciion.  .^L^^.O  I 


INDICATIONS 


OF  THE 


BOOK  OF  J 


ALSO, 


A  PRELIMINARY  TO  THE  INDICATIONS. 


BY 


EDWARD    B.    LATCH, 

author  of 
"a  review  of  the  holy  bible." 


PRESS    OF 

J.    B.    LIPPINCOTT    COMPANY, 

PHILADELPHIA. 

1889. 


Copyright,  1889,  by  Edward  B.  Latch. 


PREFACE. 


This  volume  takes  up  the  general  views  as  given  in 
the  work  entitled  "A  Review  of  the  Holy  Bible," 
and  carries  with  it  the  system  of  interpretation  therein 
set  forth. 

A  brief  historic  line  has  been  prefixed  as  a  prelimi- 
nary upon  which  the  "  Indications"  may  rest  as  a  base, 
and  from  which  the  interpretative  system  may  radiate. 

The  Sacred  Records  clearly  call  for  the  existence  of 
man — a  chosen  instrumentality  in  God's  great  Purpose 
by  Election — far  beyond  the  conventional  six  thou- 
sand years  from  the  so-called  Adam  and  progenitor  of 
the  human  family. 

If  man  did  exist  back  of  this  Adam,  and  if  the 
Scriptures  are  given  by  inspiration,  then  the  Scriptures 
will  surely  harmonize  in  this  particular  also  by  giving 
man  his  proper  place  in  the  history  of  the  world. 

The  Ages  of  Man  once  established,  and  the  instru- 
mentality of  man  (see  Deut.  vii.  6-14)  once  estab- 
lished, then  the  wonders  of  God  in  his  great  Purpose 
will  become  manifest  to  hosts  that  shall  be  "as  the 

3 


4  PREFACE. 

sand  which  is  upon  the  sea  shore"  for  number ;  hence 
the  indications  are  that  every  point  that  is  set  or  that 
shall  be  set  upon  a  sure  foundation  by  the  hand  of 
true  science  will  confirm  Scriptural  truth,  and  bear 
fruit  that  will  endure  forever  in  the  Kingdom  of 
Eighteousness. 

The  text  used  is  the  Holy  Bible  as  issued  by  the 
American  Bible  Society,  New  York,  1860.  (Brevier, 
12mo.) 


CONTENTS. 


PAGE 

Preface 3 

Preliminary  to  the  Indications  of  the  Book  of  Job      .        .     17 

CHAPTEE    I. 

(1)  Who  is  Job?  (3)  Job  as  the  Adam  and  progenitor  of 
the  Third  Eace  of  Men.  (4)  Job's  children  as  allegory. 
(6)  Who  are  the  sons  of  God  ?  Satan.  (9-12)  The  Law- 
enters  into  Job's  Edenic  home.  (13-22)  Satan's  aggres- 
sion upon  the  Third  Eace.     Job  still  retains  his  integrity.     41 

CHAPTEE  11. 

(1-6)  Job  as  a  free  agent  under  the  Law  confronted  with 
Satan.  (7,  8)  Job's  fail  indicated  by  his  afflictions.  (9, 
10)  Job's  hope  and  faith.     (11)  Job's  three  friends  .         .     49 

CHAPTEE    IIL 

(1-10)  Job  laments  his  fall.  (11-17)  The  subjugation  of 
evil  not  all  of  man's  mission.  (18,  19)  The  valley  of  rest. 
(20-23)  Man's  mission  as  a  priesthood  indicated.  (24-26) 
The  priesthood  of  man  further  indicated    .         .         .         .55 

CHAPTEE    lY. 

(1-6)  Eliphaz  assays  to  answer  Job.  Job's  righteousness  by 
works.  (7)  Evil  has.  no  hold  upon  the  perfectly  upright 
and  righteous.  (8-11)  Job  as  a  transgressor.  (12-21) 
Man  cannot  equal  the  justness  and  purity  of  God.  With 
Eliphaz  descent  into  the  valley  of  the  shadow  of  death 
is  annihilation 61 

CHAPTEE    y. 

(1,  2)  Eliphaz  seeks  to  confirm  his  view  that  the  shadow  of 
death  is  annihilation.  (3-5)  The  philosophy  of  Eliphaz 
evidently  includes  the  transgressor  irrespective  of  host. 
(8-16)  Eliphaz  acknowledges  the  supremacy  of  God.   The 


g  CONTENTS, 

PAGE 

elevation  of  the  creature  during  natural  life.  (17,  18) 
From  the  stand-point  of  Eliphaz  the  chastening  of  the 
creature  by  the  Almighty  induces  the  elevation  of  the 
creature  during  natural  life.  (19-27)  The  philosophy  of  Eli- 
phaz consigns  the  creature  to  oblivion  after  the  natural  life 
shall  have  expired.    Eliphaz  accords  Job  a  full  natural  life.     64 

CHAPTEE    VI. 

(1-3)  Job's  grief  and  calamity  as  weighed  in  the  balance  is 
against  the  philosophy  of  Eliphaz.  (4,5)  Job's  condition 
indicates  his  transgressive  state.  (11)  Job  reverts  to  the 
futility  of  his  free  agency  that,  as  a  subjugator,  his  life 
should  be  prolonged.  (12,  13)  Job  contrasts  his  strength 
with  the  strength  of  the  Adversary.  (14)  Job  complains 
of  the  reasoning  of  his  friend.  (24)  Job  seeks  to  know 
wherein  he  erred.  (25)  The  forcibility  of  right  words. 
(26,  27)  Job  confronts  Eliphaz  as  hopelessly  condemning 
the  creature  under  bondage  to  sin       .        .        .        .        .68 

CHAPTEK    VII. 

(1-3)  Time  as  appointed  to  man.  Man's  mission.  (7-10) 
Job  states  "he  that  goeth  down  to  the  grave  shall  come 
up  no  more."  Wherein  does  Job's  reasoning  differ  in  re- 
sult from  that  of  Eliphaz?  (11-16)  What  is  the  life  of 
the  creature  under  tribulation  that  he  should  live  for- 
ever? (17-19)  The  predestination  and  calling  of  man. 
(20,  21)  Job  admits  that  he  is  a  transgressor      .         .        .     79 

CHAPTER    VIII. 

(1-3)  Bildad  advances  his  philosophy.  Bildad's  philosophy 
averse  to  that  of  Job.  (8-10)  Bildad  calls  Job's  attention 
to  conditions  pertaining  to  the  First  and  Second  Ages  of 
Man.  (11-19)  Bildad  endorses  the  philosophy  of  Eliphaz. 
(20-22)  Bildad  accords  life  to  a  perfect  man      .         .        .87 

CHAPTER    IX. 

(1,  2)  Job  admits  that  God  will  not  cast  away  a  perfect  man, 
but  he  also  asks,  "How  should  man  be  just  with  Cod?" 


CONTENTS.  7 

PAQB 

(3)  Man  cannot  be  just  with  God.  (4)  Man  under  the 
Law  cannot  contend  against  God  and  prosper.  (16-18) 
The  Almighty  permits  tribulation  under  the  Law.  (20,  21) 
Why  should  Job  despise  his  life  were  he  perfect?  (24) 
The  earth  as  given  into  the  hand  of  the  wicked.  (25,  26) 
Summary  of  Job's  righteousness  under  the  Law.  (30,  31) 
Future  righteousness  cannot  take  away  transgression.  (32, 
33)  Job  acknowledges  the  supremacy  of  the  Almighty, 
and,  hence,  the  immutability  of  the  Law  also   .        .        .93 

CHAPTEE    X. 

(1-3)  Job  seeks  to  know  why  the  Almighty  contends  with 
him.  (7)  Job's  transgression  unknown  to  him ;  that  is, 
Job  has  sinned  through  ignorance.  (8-13)  Job's  faith  in 
existence  beyond  the  natural  life.  (14-17)  The  confusion 
of  Job,  in  that  if  he  sin  he  will  not  be  acquitted,  and  if  he 
be  righteous  then  he  will  not  hold  up  his  head.  (18,  19) 
Job  laments  anew  his  bringing  forth  into  the  world.  4^0- 
22)  The  valley  of  the  shadow  of  death       .         .        .        .101 

CHAPTEE    XL 

(1-4)  Zophar  defines  Job's  doctrine  as  being  a  multitude  of 
words,  a  statement  of  false  issues.  Job's  doctrine  includes 
redemption  and  an  existence  after  the  natural  life  shall 
have  vanished.  Zophar's  philosophy  condemns  the  doc- 
trine of  future  life.  (7-9)  Wherein  does  Job  derive  his 
doctrine  of  the  redemption  ?  (10-12)  Zophar  fails  to  see 
beyond  the  Law.  (13-20)  Zophar  admits  life  through  a 
fulfilment  of  Law,  even  to  the  creature  that  has  transgressed.  108 

CHAPTEE    XIL 

(1-3)  Job  considers   Zophar's   reasoning  as   commonplace. 

(4)  Job's  condition  apparently  unheeded  by  the  Al- 
mighty. (5)  Tribulation  no  indication  of  the  true  worth 
of  the  sufferer.  (6)  Prosperity  may  cover  the  greater 
transgressor.  (7-10)  Tribulation  permitted  for  a  wise 
purpose.  (12-25)  Job  defines  attributes  and  powers  per- 
taining to  the  Infinite  Majesty,  the  Sublime  Unity  .         .  113 


8  CONTENTS. 

CHAPTEK    XII I. 

(1,  2)  Job  fully  comprehends  the  philosophy  of  his  three 
friends.  (3-5)  Job  condemns  the  philosophy  of  his  three 
friends.  (13-16)  Job  reaffirms  his  faith  in  his  Kedeemer, 
and  positively  asserts  the  soundness  of  his  reasoning.  (18) 
Job  expresses  his  faith  in  his  justification,  and,  hence,  in 
his  glorification.  (19)  Job  feels  impelled  to  declare  his 
position.     (23)  Job's  iniquities 117 

CHAPTEK    XI Y. 

(1,  2)  Man  in  the  hand  of  the  power  of  Evil.  (3)  The 
strength  of  man,  the  strength  of  the  Adversary,  the 
strength  of  God.  (4)  The  improbability  of  the  subjuga- 
tion of  Evil  by  man.  (5,  6)  The  bounds  of  time  and  the 
instrumentality  of  man.  (7-12)  Death  and  resurrection 
shadowed  through  the  hope  for  a  tree  that  is  cut  down. 
(13)  Job  longs  for  rest  in  the  dark  valley  from  the  great 
trials  that  are  upon  him.  (14,  15)  If  a  man  die  shall  he 
live  £^ain?  (19-22)  The  Law  of  Generation  and  the 
Law  of  Iniquity 124 

CHAPTEE    XY. 

(1-3)  Job's  reasoning  classified  as  vain  knowledge  by  Eli- 
phaz  the  Temanite.  The  possible  soundness  of  Job's  de- 
ductions. (5,6)  From  Eliphaz's  stand-point  Job's  uttered 
hope  of  a  future  existence  is  iniquitous.  Job  looks  beyond 
the  Law  or  Eirst  Covenant,  with  its  ministration  of  death, 
but  Eliphaz  does  not.  (7-10)  Eliphaz  implies  that  Job 
was  not  the  first  man  that  was  born.  Eliphaz  brings  to 
notice  the  Eirst  and  Second  races  of  men.  (12,  13)  By 
the  Law  the  transgressor  shall  die,  yet  Job,  although  a 
transgressor,  hopes  to  live.  Eliphaz  condemns  this  hope 
as  contrary  to  the  Law.  (14-16)  The  general  uncleanness 
of  the  creature  indicated  by  Eliphaz.  The  reasoning  of 
Eliphaz  favors  the  annihilation  of  the  creature,  even 
though  it  combine  both  good  and  evil.  (17-19)  The  phi- 
losophy of  Eliphaz  points  to  progress  from  some  created 
atomic  or  molecular  system  of  life  unto  which  the  earth 
was  given  as  a  field  of  progress.  (20-28)  Eliphaz  pictures 
the  fate  of  a  wicked  man.     (29,  30)  Eliphaz  consigns  the 


CONTENTS.  9 

PAOB 

transgressor  to  utter  annihilation.    (31-33)  Eliphaz  thrusts 
his  barren  deductions  into  Job's  bosom      .         .         .        .130 

CHAPTEKXyi. 

(1,  2)  Job  replies,  "  I  have  heard  many  such  things  :  miser- 
able comforters  are  ye  all."  (3-5)  Eliphaz's  philosophy 
irretrievably  condemns  the  transgressor,  but  Job's  doc- 
trine should  assuage  the  transgressor's  grief.  (6)  Tribula- 
tion comes  from  a  source  beyond  Job's  control.  The  ina- 
bility of  man  as  a  subjugator  of  Evil.  (7-10)  The  wrinkles 
and  leanness  of  Job.  (11-14)  Job  in  the  hand  of  Satan. 
Transgression  does  not,  of  necessity,  make  the  creature  a 
total  depravity.  (15-17)  Job's  tribulation  due  to  unrecog- 
nized transgression.  (18,  19)  Job  solicits  investigation  as 
to  why  his  blood  should  be  shed  through  transgression. 
(20-22)  Job's  belief  in  the  immutability  of  God        .         .  141 

CHAPTER    XVII. 

(1)  The  graves  of  Job.  (3)  Who  will  agree  with  Job's 
philosophy  ?  (6-8)  Job  as  the  Adam  and  progenitor  of 
the  Third  Race.  The  rigid  imputation  of  sin.  (10)  Job 
cannot  find  one  wise  man.  among  his  friends,  in  that  they 
provide  no  way  for  the  abolishment  of  tribulation.  True 
wisdom  will  find  a  means  or  way  for  casting  down  tribu- 
lation forever.     (11-16)  Job's  failure  as  a  subjugator.         .  148 

CHAPTER    XVIII. 

(1,  2)  Job's  words  are  but  empty  logic  from  Bildad's  stand- 
point. Why  should  the  philosophy  of  Eliphaz,  Bildad, 
and  Zophar  be  rejected  by  Job  ?  (4)  Shall  the  Law  be  re- 
moved out  of  its  place  that  the  creature  may  live  a  re- 
newed life  beyond  the  valley  of  darkness  ?  (5-21)  Bildad  un- 
equivocally declares  his  belief  in  the  absolute  eternal  death 
of  the  wicked.     No  separation  of  the  good  from  the  evil  .  153 

CHAPTER    XIX. 

(1-4)  Job  condemns  the  arguments  of  Bildad.  (5,  6)  Job  as 
a  transgressor  is  overthrown  by  the  Law  that  was  estab- 
lished by  the  Almighty.  This  Law  reaches  to  the  very 
heart  of  the  Evil  Kingdom.     (7)  The  wrongs  of  Job  are 


10  CONTENTS. 

PAGE 

due  to  the  aggression  of  the  Evil  Kingdom,  in  that  Job, 
through  transgression,  is  under  bondage  to  it,  (8-10) 
Job's  crowning  glory  was  his  mission  as  the  subjugator  of 
Evil.  (12-20)  The  excessive  tribulation  of  Job  is  due  to 
the  aggression  of  the  Evil  Kingdom  that  is  superinduced 
through  Job's  fall  into  transgression.  (21)  Job  seeks  for 
pity  from  his  friends.  (22)  Job's  friends,  however,  perse- 
cute him  and  would  chase  him  out  of  the  world,  so  that 
neither  root,  branch,  nor  remembrance  pertaining  to  him 
should  evermore  remain  or  be.  (23-27)  Job  utters  his  im- 
mortal postulate,  "  For  I  know  that  my  Kedeemer  liveth." 
Eegeneration  accomplished  through  the  Communion  of  the 
Lord's  body 156 

CHAPTEE    XX. 

(1-3)  Zophar  acknowledges  his  comprehension  of  Job's 
theory  of  redemption.  (4-9)  Zophar  condemns  Job  to  ab- 
solute eternal  annihilation.  (10)  The  places  of  the  departed, 
from  Zophar's  stand-point,  to  be  filled  with  their  children. 
(22-27)  Zophar's  philosophy  gives  no  indication  of  redemp- 
tion for  the  transgressor  after  death.  Zophar's  philosophy 
annihilates  the  transgressor  from  the  day  of  his  death, 
whether  such  transgressor  be  a  total  depravity  or  whether 
he  be  a  creature  in  which  dwells  both  good  and  evil .         .  163 

CHAPTEE    XXI. 

(1-3)  Job  will  not  agree  with  his  friends  that  death  seals  the 
sum  of  existence  pertaining  to  the  creature.  (4-6)  Job 
troubled  because  of  the  apparent  disregard  of  equity  on  the 
part  of  the  ruling  Power  in  the  compensation  for  trans- 
gression. (7-16)  The  prosperous  wicked  man.  (17)  A 
man  is  not  prosperous  simply  because  he  is  wicked.  (23- 
26)  All  transgressors  under  the  same  ban  by  the  Law. 
Judgment  after  the  natural  life  of  the  creature  shall  have 
passed  away.  A  Eedeemer  called  for  by  the  judgment  of 
the  creature.  (27,  28)  Where  is  the  house  of  the  Ee- 
deemer? (29)  The  destructions  of  the  creature  are  foun- 
dation-stones in  the  arguments  of  Eliphaz,  Bildad,  and 
Zopliar,  that  the  grave  is  the  final  resting-place  of  the 
creature.     (31-34)  Who  shall  declare  the  way  of  the  trans- 


CONTENTS.  11 

PAGE 

gressortohis  face?    Job  accuses  his  friends  with  distort- 
ing the  truth 169 

CHAPTER    XXII. 

(1-4)  The  creature  not  called  as  a  source  of  profit  or  of  pleas- 
ure to  the  Almighty.  The  creature  called  that  it  might 
enter  into  His  pleasure.  (5-11)  Eliphaz  accuses  Job  of 
great  iniquity,  based,  in  all  probability,  upon  the  abun- 
dance of  Job's  afflictions.  (15-18)  Eliphaz  calls  Job's 
attention  to  the  First  or  Euphratic  race  of  men  that  fell 
under  the  rule  of  the  Adversary.  (19)  The  righteous,  from 
Eliphaz's  stand-point,  are  escaping  remnants.  (21,  22) 
Eliphaz  indicates  that  his  reasoning  is  based  upon  the 
Law.     (23-30)  Righteousness  by  works     ....  178 

CHAPTER    XXIII. 

(1-5)  Job  groaning  under  the  burden  of  the  Law  seeks  unto 
the  Almighty  for  relief.  (6)  Job  does  not  accredit  the 
Almighty  with  being  the  source  of  his  troubles.  (7)  Job's 
judge  is  the  Law.  The  righteous,  doubtless,  is  Job's  Re- 
deemer. (8-10)  Job  as  a  free  agent  under  the  Law.  Job's 
righteous  works  a  proof  of  faith.  (11,  12)  Job's  trans- 
gression unknown  to  him.  Job's  postulate  that  his  Re- 
deemer lived  marks  him  as  being  a  transgressor.  (13,  14) 
Purpose  on  the  part  of  the  Almighty  and  mission  on  the 
part  of  Job 183 

CHAPTER    XXIV. 

(1)  The  Four  Ages  of  Man.  The  limits  of  time.  (19,  20) 
The  fate  of  evil-doers.  Absolute  death  the  last  link  in  the 
chain  of  labors  that  separates  the  good  from  the  evil.  (21 
-25)  Who  will  make  Job  a  liar? 188 

CHAPTER    XX y. 

(1-6)  Bildad's  philosophy  does  not  grasp  any  system  where- 
by man  can  be  justified  with  God,  or  whereby  he  can  be 
made  clean  in  the  sight  of  God.  Bildad's  questions  fail  to 
answer  Job's  rigid  construction  of  the  Law,  his  faith  in 
redemption,  and  his  hope  of  a  life  after  he  shall  have  passed 


10  CONTENTS. 

PAGE 

into  the  valley  of  the  shadow  of  death,  and  even  after  ab- 
solute death 193 

CHAPTER    XXVI. 

(1,  2)  Wherein  does  the  philosophy  of  Bildad  help  the  creat- 
ure that  is  taken  captive  at  the  will  of  the  Adversary? 
(3)  The  foolish,  the  demented,  the  blind  as  transgressors. 
Bildad's  philosophy  condemns  them  also.  (5,  6)  Every 
grave  contains  a  known  occupant.  (7-14)  Job  calls  atten- 
tion to  ways  of  the  Almighty,  but  how  small  a  portion  of 
them? 194 

CHAPTER    XXVII. 

(1-6)  Job  positively  refuses  to  justify  his  friends  in  their 
reasoning  that  there  is  no  redemption  for  the  creature,  no 
life  hereafter.  (8-10)  What  is  the  hope  of  the  hypocrite? 
(11-17)  Job  defines  the  portion  of  the  wicked  man.  The 
portion  of  the  wicked  man  well  known  to  the  friends  of 
Job.  Job's  deductions  very  different  and  widely  separated 
from  those  of  his  friends.  (18-23)  The  wicked  man  that 
is  destroyed  is  the  evil  element  that  pervades  man.  The 
separation  of  the  good  from  the  evil  .         .         .         .         .  198 

CHAPTER    XXVIII. 

(1-3)  The  separation  of  the  good  from  the  evil  indicated  by 
Job.  (7,  8)  The  hidden  mystery  shadowed.  (12-22) 
Where  can  wisdom  be  found  ?  (23-28)  God  understand- 
eth  the  way  of  wisdom  and  he  knoweth  the  place  thereof.  207 

CHAPTER    XXIX. 

(1-7)  Job  calls  attention  to  the  days  when,  as  the  Adam  and 
progenitor  of  the  Third  Race,  he  dwelt  in  Eden  free  from 
sin  and  transgression.  (8)  The  overlap  of  the  Second  and 
Third  races  shadowed.  (9,  10)  The  respect  in  which  Job 
was  held  before  he  transgressed.  (11-13)  Job's  righteous- 
ness by  works  under  the  special  protection  of  the  Almighty. 
(14)  The  Law  now  enters  in  to  Job  as  a  governing  princi- 
ple whereby  Job  becomes  a  free  agent  under  the  Law. 
Satan  a  free  agent  under  the  Law.     (15-25)  Job's  right- 


CONTENTS.  13 


PAGE 


eous  works  under  the  Law  as  a  free  agent.    The  fall-  of  Job. 
The  transgression  of  Job 211 

CHAPTEE    XXX. 

(1,  2)  Job  the  sport  and  prey  of  the  Evil  Kingdom.  Old  age 
perished  from  Job.  (3-14)  Job  persecuted  by  the  later 
generations  of  the  Second  race,  and  by  his  own  family. 
(15-19)  The  great  Hiddekelic  Famine  indicated.  (25-31) 
Job  expresses  his  righteous  actions.  When  he  looked  for 
good  evil  came 215 

CHAPTEE    XXXI. 

(1,  2)  Eighteousness  by  works  under  the  Law  as  a  free  agent. 
(3)  Destruction  to  the  wicked  through  the  Law.  (4)  God 
takes  cognizance  of  all  steps,  good  and  bad.  (5,  6)  Job 
requests  an  even  balance,  a  just  weight,  under  the  Law. 
(7-15)  The  remarkable  integrity  of  Job.  Job  admits 
transgression.  (16-18)  Job  as  the  Adam  and  progenitor  of 
a  race  of  men.  (24-28)  Job  brings  himself  into  condem- 
nation, in  that  his  mouth  hath  kissed  his  hand.  (32-34) 
"Who  is  the  Adam  spoken  of  by  Job  ?  (35-37)  Job  ex- 
presses a  desire  that  the  Almighty  would  answer  him,  and 
that  his  adversary  had  written  a  book.  (38-40)  Why 
should  Job  have  been  so  particular  in  setting  forth  his 
own  righteousness  under  the  Law  ? 220 

CHAPTEE    XXXII. 

(1-3)  Job's  three  friends  cease  to  answer  him.  Elihu's 
wrath  is  kindled  against  Job.  Elihu's  wrath  also  against 
his  three  friends.  Why  Elihu's  wrath  was  thus  kindled. 
(4,  5)  Who  is  Elihu?  Elihu  as  Satan  transformed  as  an 
angel  of  light.  (6-9)  Elihu  begins  to  answer  Job  and  his 
three  friends.  Elihu  briefly  defin£s  man.  (10-13)  Elihu 
admits  that  Job's  friends  failed  to  answer  Job's  words. 
(16-22)  Elihu  as  the  Adversary  of  Job ;  Job  having  ex- 
pressed a  desire  that  his  adversary  had  written  a  book      .  228 

CHAPTEE    XXXIIL 

(1-3)  Elihu's  words  to  be  measured  by  the  character  of 
Satan.     (4,  5)  Did  the  Spirit  of  God  make  Satan  ?    Satan 


14  CONTENTS. 


PAGE 


claims  to  be  a  creature.  (7-11)  Job  subject  to  both  good 
and  evil.  (14-17)  An  aggressive  power  greater  than  man 
indicated.  (19-22)  Elihu  points  to  the  grave  as  a  proba- 
ble finality  to  the  transgressor.  (23-26)  Elihu  advances 
the  righteous  works  of  a  transgressor  under  the  Law  as  a 
ransom  from  death.  (27,  28)  Elihu  sets  aside  the  Law 
through  repentance.  (29,  30)  Elihu  still  further  advo- 
cates self-righteousness  and  repentance  as  ransoming  con- 
ditions. No  Kedeemer  called  for.  The  irrevocability  of 
the  Law  demands  fulfilment  of  the  Law.  (31-38)  Elihu 
seeks  to  teach  Job  wisdom.  Will  the  wisdom  of  Elihu 
exceed  that  of  Job  ? 233 

CHAPTEE    XXXIY. 

(1-6)  Job's  right.  "What  is  good  ?  Why  Job's  wound  is  in- 
curable without  transgression.  (10-12)  Elihu  defines  certain 
attributes  of  the  Almighty, — "  Neither  will  the  Almighty 
pervert  judgment."  (13-15)  Elihu  points  to  no  return  of 
the  spirit  of  man  after  death.  (16,  17)  Elihu  advances  the 
immutability  of  the  Law  that  condemns  the  transgressor. 
Elihu's  view  does  not  unsettle  Job's  position  that  his  Ke- 
deemer lives.  (18,  19)  Elihu  sets  forth  the  improbability 
of  any  redeemer  arising  to  redeem  the  transgressor.  (20 
-22)  By  Elihu's  reasoning  death  is  annihilation.  Elihu 
denies  the  existence  of  a  valley  of  the  shadow  of  death, 
but  Job  holds  to  the  valley  of  the  shadow  of  death. 
(23)  Compensation  through  repentance  from  Elihu's  stand- 
point. (24r28)  By  Elihu's  reasoning  the  unrepentant  are 
cut  off,  and  others  will  be  set  up  in  their  stead.  The  phi- 
losophy of  Elihu  establishes  the  Evil  Kingdom  indefi- 
nitely. (29,  30)  Elihu's  plausibility.  (31,  32)  Elihu 
points  to»a  series  of  rewards  and  punishments  during  the 
natural  life  of  the  creature.  (33)  Elihu  asserts  that  the 
system  of  rewards  and  punishments  comes  from  the  Al- 
mighty and  not  from  the  Evil  Kingdom :  which  is  it  ? 
(34)  Elihu  considers  that  Job  spoke  without  knowledge, 
and  that  his  words  were  without  wisdom.  (36,  37)  Elihu 
as  Satan  demands  that  Job  be  tried  unto  the  end  because  of 
his  answers  for  wicked  men.  Are  Job's  answers  rebellion 
against  God  ?    Are  Job's  answers  a  multiplicity  of  words  ?  240 


CONTENTS.  15 

PAGE 

CHAPTER    XXX Y. 

(1-3)  Elihu  misconstrues  Job's  words.  (4-7)  The  Sublime 
Unity.  The  Three  Persons  of  the  Trinity.  (8)  The 
Kingdom  of  Righteousness.  The  Redeemer.  (9-11)  The 
arm  of  the  mighty  is  the  Law.  (12)  The  oppressed  can 
find  no  relief  from  the  Law  in  the  Law.  (13,  14)  Elihu 
enjoins  Job  to  trust  in  the  Almighty  that  judgment  come 
not  upon  him.  (15,  16)  The  words  of  Elihu  indicate  that 
tribulation  has  come  upon  Job  because  Job  heeds  not  the 
system  of  repentance  as  set  forth  by  Elihu         .        ,        .  252 

CHAPTER    XXXYL 

(1-4  The  words  of  Elihu  as  the  words  of  Satan.  (5-12)  Eli- 
hu's  position  calls  for  no  Redeemer.  Self-righteousness 
and  repentance,  from  Elihu's  stand-point,  ransoms  the 
transgressor.  Job's  philosophy  the  stronger  of  the  two. 
(16, 17)  Elihu  argues  that  Job  transgresses  in  that  he  goes 
beyond  the  Law.  (18,  19)  Elihu's  words  imply  that, 
after  death,  nothing  can  deliver,  not  even  all  the  forces  of 
strength.  From  Elihu's  stand-point  death  is  absolute, 
eternal  annihilation 257 

CHAPTER    XXXYIL 

(1-20)  Elihu  calls  Job's  attention  to  the  wondrous  works  of 
God.  (21-24)  Elihu  continues  his  record  of  the  attributes 
of  the  Most  High.  Still  Elihu  points  to  no  Redeemer; 
still  he  points  to  no  system  whereby  the  creature  may  be 
delivered  from  the  frightful  tribulative  chain  that  binds 
him  to  the  Evil  Kingdom.  Is  this  situation  the  result  of 
far-reaching  wisdom  ?  Wherein  is  essential  Evil  vitally 
touched  by  it  ?  Wherein  is  the  earth  and  every  living 
thing  that  moves  upon  the  earth  subjugated  by  it  ?  The 
deductions  of  Elihu  are  at  variance  with  the  plans  of  the 
Almighty,  and  fail  to  answer  Job,  or  throw  down  his  great 
postulate,  "  I  know  that  my  Redeemer  liveth"  .         .  263 

CHAPTER    XXXYIIL 

(1,  2)  The  words  of  the  Lord  evidently  condemn  the  sayings 
of  Elihu.     (3, 4)  The  Lord  calls  upon  Job  to  answer  him. 


]  Q  CONTENTS. 

PAGE 

The  foundation  of  the  earth.  (5-7)  The  Chief  Corner- 
stone. (8-11)  The  Evil  Kingdom.  (12,  13)  The  Day- 
spring.  (16)  The  Source  of  Evil.  (17)  Absolute  death. 
The  valley  of  the  Shadow  of  Death.  (18)  The  earth  in- 
cludes all  matter.  (19-21)  Neither  the  Source  of  Good 
nor  the  Source  of  Evil  can  be  traced  to  the  house  thereof. 
(22,  23)  The  Judgmental  Era.  (24)  The  separation  of  the 
good  from  the  evil.  (25-27)  The  Plan  of  Redemption. 
(28-30)  Job's  attention  is  called  to  the  Almighty  as  the 
Creator.  (31,  32)  The  Almighty  as  Governor.  (33-35) 
The  Almighty  as  Master.  The  Almighty  as  unerring 
Judge.     (39-41)  The  Almighty  as  Provider      .         .         .268 

CHAPTER    XXXIX. 

(1-4)  The  Almighty  as  the  watchful  Guardian.  (5-8)  The 
Almighty  as  the  life-conferring  Source.  (9-12)  The  Al- 
mighty as  the  Subjugator 278 

CHAPTER    XL. 

(1,  2)  How  can  man  contend  with  the  Almighty?  Eternal 
life  through  free  agency  or  righteousness  by  works  under 
the  Law.  (3-5)  Job's  transgression  meets  him  face  to  face. 
(6-8)  Eternal  life  a  free  gift  of  the  Almighty.  (9-14) 
The  strength  of  Job  as  a  free  agent  under  the  Law  com- 
pared with  the  strength  of  the  Almighty.  (15-24)  The 
behemoth  as  shadow 282 

CHAPTER    XLL 

(1-34)  The  leviathan  as   shadow 285 

CHAPTER    XLIL 

(1-3)  Job  accords  the  infinite  knowledge  and  perfection  of 
the  Almighty  as  Governor  of  all  things,  that  he  alone 
should  order,  subdue,  provide,  protect,  and  deliver,  when- 
ever and  wherever  such  may  or  might  be  called  for.  (4-6) 
Job  now  more  fully  comprehends  the  greatness  of  the 
one  that  shall  be  Subjugator  and  Ruler.  Job  repents  in 
dust  and  ashes.  (7-9)  Job's  three  friends  commanded 
to  offer  a  burnt-offering  for  themselves.  Elihu  left  out. 
(10-15)  The  replenishment  of  Job.     The  years  of  Job.     .  289 


PEELIMIl^AEY 


10   THE 


INDICATIONS  OF  THE  BOOK  OF  JOB. 


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TAe  Infinite  Reach  combines  and  includes 
within  itself  all  eras,  ages,  periods,  and  times, 
from  "  everlasting  to  everlasting." 

The  Antecreative  Bras  are  reaches  with  only- 
one  common  finite  limit  or  border,  in  which 
but  two  Existences  as  Powers  have  being  and 
place.  These  two  Existences  are,  first,  The 
Infinite  Majesty, — to  whom  be  glory  in  the 
highest  forever, — and,  second,  Satan,  King  of 
Evil. 

The  Infinite  Majesty  is  the  One  God,  the 
True  Light,  the  Source  of  every  good  and 
perfect  gift.  He  is  without  beginning  of  days 
or  end  of  life,  and  is  the  Supreme  Euler  of, 
and  in,  and  throughout,  the  Infinite  Eeach. 

The  One  God  is  the  Sublime  Unity,  the  Holy 
Trinity,  the  Unity  of  the  Power   that   con- 
2  17 


18 


PRELIMINARY  TO    THE 


ceives,  the  Power  that   signifies   assent,  and 
the  Power  that  fulfils. 

The  Sublime  Unity  is  the  Creator  and  the 
King  of  Eighteousness. 

The  Power  that  conceives  is  Thought. 

The  Power  that  signifies  assent  is  the  Word. 

The  Power  that  fulfils  is  Action. 

These  three  Powers  are  equal  the  one  with 
the  other ;  the  fulness  of  the  three  rests  with 
and  dwells  in  each  one  as  a  Person ;  hence 
each  is  positive  and  perfect  as  a  Power ;  and 
they,  as  the  Holy  Trinity,  combine  into  the 
Sublime  Unity. 

The  Sublime  Unity,  being  the  One  God,  is 
perfect  within  himself,  and  needs  nothing  to 
complete  his  happiness;  for  "known  unto 
God  are  all  his  works  from  the  beginning  of 
the  world."  The  Sublime  Unity  is  the  Giver 
of  every  good  and  perfect  gift. 

Satan  is  the  King  of  Evil,  the  Power  of 
Darkness,  the  Source  of  pain  and  tribulation. 
Satan  is  without  beginning  of  days,  yet  not, 
of  necessity,  without  end  of  life. 

Satan  is  King  of  Unrighteousness,  and  is  a 
non-creator. 

Satan  combines  within  himself  a  conceiving 
power,  an   assenting   power,  and  a  fulfilling 


INDICATIONS  OF  THE  BOOK  OF  JOB.  19 

power;  but,  as  a  unity,  he  is  imperfect;  for, 
although  combining  these  three  powers  within 
himself,  yet,  not  being  a  creator,  he  is  far  be- 
low the  Sublime  Unity  as  a  Power;  hence 
these  powers  in  Satan  are  not  positive  and 
perfect,  in  that  he,  Satan,  cannot  carry  out 
or  bring  to  pass  all  his  thoughts  and  words. 
The  evil,  however,  that  the  Infinite  Majesty 
permits,  that  only  can  Satan  bring  to  pass. 

Satan  is  aggressive,  and,  although  power- 
ful beyond  all  human  conception  (see  1  Kings 
xix.  11,  12),  he  is,  without  the  creature,  power- 
less for  want  of  a  field  of  aggression. 

Satan  in  this  portion  of  the  Infinite  Eeach, 
for  want  of  an  aggressive  field,  is  unproved  as 
an  Evil  Tree,  although  the  Infinite  Majesty 
fully  comprehends  him  and  the  inherent  attri- 
butes of  which  he  is  a  unity. 


Satan  being  aggressive,  yet  being  unproved 
as  an  Evil  Tree,  God's  great  Purpose  by  Elec- 
tion is  framed. 

God's  Purpose  by  Election  clearly  demands  a 
kingdom  filled  with  intelligences,  in  which  all 
thought  and  action  will  be  justified,  and  be 
without  blemish,  through  the  Word  or  Assent- 
ing Power  of  the  One  God,  in  which  Word  or 
Assenting  Power  "dwelleth  all  the  fulness  of 
the  Godhead  bodily." 


20  PRELIMINARY  TO   THE 

At  this  point  (see  margin)  let  a  tag  or 
mark  be  placed  upon  the  Infinite  Reach  as 
a  tangible  comprehensive  beginning  to  the 
Creative  Eras. 

The  Kingdom  of  God  now,  at  or  about 
this  point  in  the  Infinite  Reach,  begins  in 
the  ordination  of  the  Word  of  God  as  the 
King  and  the  Messiah.     (See  Psalm  ii.  6,  7.) 


A.  The  Messiah  is  the  beginning  of  the 
creation  of  God,  and  the  beginning  of  the 
Kingdom  of  God;  hence  the  creation  and 
preparation  of  a  body  for  the  Word  of  God, 
which  Word  has  been  ordained  as  Messiah 
and  King.  This  body  (see  Col.  i.  15-18 ;  Rev. 
iii.  14)  is  the  first-born  of  every  creature,  the 
very  beginning  of  the  creation  of  God,  and 
is  pure  and  unblemishable ;  hence  Satan  can- 
not touch  this  body,  for  it  is  created  pure, 
and  it  ever  will  be  kept  pure.  This  body 
(see  Col.  i.  18)  has  the  pre-eminence  in  all 
things;  wherefore  it  must  be  the  tangible 
foundation,  base,  and  building  that  consti- 
tutes the  tangible  Kingdom  of  God,  as  per- 
taining to  the  living  creature  (see  Eph.  ii. 
18,  22),  that  shall  endure  forever;  hence  im- 
mortality pertains  to  this  body. 


B.  Creation  of  earth  or  of  matter.  This 
creation  comprehends  the  material  from 
which,  later,  a  body  was  prepared  for  the 
living  creature  in  the  day  that  the  living 
creature  was  created.     This  earthy  body  is 


INDICATIONS   OF  THE  BOOK  OF  JOB. 


21 


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blemishable,  and  it  forms  no  part  of  the 
pure  body  that  was  previously  prepared  for 
the  Word ;  they  are  separate  and  distinct, 
the  one  from  the  other.  Mortality  pertains 
to  this  earthy  body;  hence,  through  the 
earthy  body,  Satan  has  a  field  of  operation 
before  him  in  which  to  prove  the  quality 
of  the  fruit  that  inheres  to  his  kingdom. 

C.  The  spirit  of  the  living  creature  (host 
not  being  considered)  is  now  brought  forth 
and  clothed  with  or  born  into  its  earthy 
body.  This  is  the  first  generation  of  the 
living  creature  ;  hence  this  body  is  the  first 
or  natural  body  of  the  living  creature.  (See 
the  Infinite  Eeach  at  B.)  Eternal  life  may 
fall  to  the  creature  in  this  body  through  the 
fulfilment  of  a  perfectly  upright  and  right- 
eous life. 

D.  Satan  now  having  a  field  of  operation 
before  him,  makes  aggression  upon  the  living 
creature  thus  brought  forth,  and  proves 
thereby  that  his  kingdom  bears  bitter  fruit. 

E.  The  power  of  Satan  is  so  great  that  the 
living  creature  falls  into  transgression  ;  but, 
in  this  period  or  age,  sin  (see  Eom.  v.  12,  13) 
is  not  imputed,  for  there  is  no  law ;  hence 
no  penalty  is  attached  to  the  offence.  The 
adherents  of  the  Evil  Kingdom,  therefore, 
through  the  non-imputation  of  sin,  fearlessly 
develop  their  aggressive  schemes,  but  they 
are  undoubtedly  proving  the  deadly  quality 
of  the  attributes  of  which  they  are  unities. 

2* 


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F.  T/ie  >Son  begotten.'^  At  this  point 
in  the  Infinite  Keach  time  or  determi- 
nate chronology  begins. 

In  and  as  the  beginning  of  the  crea- 
tion of  God,  however  (see  the  Infinite 
Eeach  at  A),  a  body  was  prepared  for 
the  Word  of  God,— the  Word  of  God, 
before  such  creation,  having  been  or- 
dained as  Messiah  and  King, — that  the 
Word  of  God  might  do  the  will  of  God. 
The  will  of  God  is  briefly  given  as  fol- 
lows (Gen.  i.  28) :  "  Be  fruitful,  and  mul- 
tiply, and  replenish  the  earth,  and  sub- 
due it :  and  have  dominion  over  the  fish 
of  the  sea,  and  over  the  fowl  of  the  air, 
and  over  every  living  thing  that  moveth 
upon  the  earth ;"  wherefore  the  Word  of 
God,  "in  whom  dwelleth  all  the  fulness 
of  the  Godhead  bodily,"  now,  or  about 
this  point  in  the  Infinite  Eeach,  comes 
forward  and  invests  the  body  that  had 
been  prepared  for  him  in  and  as  the  very 
beginning  of  the  creation  of  God ;  that 
in,  by,  and  with  this  body  he  may  do  the 
will  of  God  by  subjugating  all  hosts,  by 
driving  out  evil  in  all  its  ramifications, 
and  by  replenishing  the  earth  with  those 
of  his  own  choosing ;  hence  with  the  ad- 
vent of  the  Word  of  God  as  the  begotten 
Son  (for  when  the  Word  of  God  invested 
the  body  that  had  been  prepared  for  the 
Son  or  Word,  the  indication  follows  that 


*  Advent  of  the  Messiah  as  the  Living  Bread. 


INDICATIONS  OF  THE  BOOK  OF  JOB. 


23 


the  Son  was  begotten  at  the  period  or 
time  of  such  investment)  the  war  against 
Satan  is  inaugurated ;  and  with  the  ad- 
vent of  the  Word  of  God  as  the  begotten 
Son  determinate  chronology  begins.  (See 
margin.)  The  indication  also  follows  that 
when  the  Word  of  God  invested  the  body- 
that  had  been  created  for  it  (see  the  In- 
finite Eeach  at  A),  that  such  investment 
endowed  it  with  life,  and  hence  this  body 
became  and  was,  after  the  investment, 
the  Living  Bread  which  (see  St.  John  vi. 
50,  51)  shall  be  eaten  that  eternal  life 
may,  through  the  eating  thereof,  pertain 
to  the  creature. 

G.  The  Word  of  God  is  the  Messiah, 
the  Messiah  is  the  King,  and  the  King  is 
the  Son  of  God,  who  now  dwells  in  the 
body  that  was  prepared  for  him  in  the 
beginning  that  he  might  do  the  will  of 
God ;  therefore,  can  Satan  bring  any  tar- 
nish upon  the  unblemished  body  of  the 
Son  because  of  the  non- imputation  of  sin  ? 
Never;  for  this  body  is  unblemishable 
through  the  power  of  the  Infinite  God 
that  created  it  perfect  and  without  spot; 
hence  the  non-imputation  of  sin  possesses 
no  strength  as  a  temptation  to  the  Son  of 
God  that  he  should  transgress  through 
the  prevailing  condition  of  leniency.  The 
indication  is  also  manifest  that  the  purity 
of  the  Kingdom  of  Eighteousness  de- 
pends upon  the  perfect  unbleraishability 


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of  the  body  that  was  prepared  for  the 
"Word  or  the  Son ;  into  which  body  the 
spirit  of  the  living  creature  is  and  will 
be  regenerated  or  born  that  it  may  be 
clothed  upon  with  this  unblemishability. 
(See,  also,  2  Cor.  v.  1-4.) 

H.  The  war  against  Satan  (see  Eev.  xii. 
1-9)  is  made  manifest  after  the  begetting 
of  the  Son.  In  this  war  Satan  is  cast 
out  of  heaven  into  the  earth,  and  his 
angels  are  cast  out  with  him.  Before 
this  casting  out,  however,  Satan  (see 
Eev.  xii.  4)  drew  a  great  host  after  him 
and  cast  them  into  the  earth ;  hence  the 
unsubjugated  host  of  evil,  and  the  host 
under  bondage  to  it,  roam  the  earth,  ap- 
parently unchecked,  with  no  penalty  at- 
tached to  their  offences ;  for  no  law  has 
entered  even  yet  for  the  imputation  of 
sin. 

I.  Creation  of  the  First  or  White  Race 
of  Men.  At  or  about  this  time  in  the 
Infinite  Eeach,  a  body  was  formed  for 
this  Eace  (Adam's,  see  Gen.  v.  2)  of  the 
dust  of  the  earth,  the  breath  of  life  was 
breathed  into  it  by  the  Creative  Power, 
and  it  became  a  living  soul.  Thus  the 
spirit  of  man  of  Adam's  race  is,  at  the 
first,  or  at  the  time  of  its  bringing  forth, 
clothed  with  an  earthy  body,  and,  hence, 
the  earthy  body  is  the  first  or  natural 
body  of  man  of  Adam's  race.     (For  the 


INDICATIONS  OF  THE  BOOK  OF  JOB. 


25 


elementary  creation,  not  formation,  of 
this  material  body,  see  the  Infinite  Eeach 
at  B.)  Man  (see  Gen.  i.  28)  is  called  as 
a  subjugatory  Element. 

K.  The  Law  enters  in  with  the  crea- 
tion and  bringing  forth  of  man  of  Adam's 
race;  for  (see  Eom.  v.  13-20)  "until  the 
law  sin  was  in  the  world ;  but  sin  is  not 
imputed  when  there  is  no  law ;"  and  (see 
Gal.  iii.  19)  the  law  was  added  because 
of  transgressions.  Inasmuch,  however,  as 
death  reigned  from  Adam  to  Moses,  so 
the  ruling  of  the  Law  is  made  manifest 
from  the  calling  of  Adam,  whether  such 
Adam  be  the  progenitor  of  the  First 
Eace  of  men  or  whether  he  be  the  pro- 
genitor of  the  Fourth  Eace. 

The  Law  entered  because  of  the  trans- 
gression that  existed  prior  to  the  advent 
of  man  of  Adam's  Eace ;  hence,  from  the 
entering  thereof,  sin  will  be  imputed  to 
the  transgressor  irrespective  of  host,  that 
the  offence  may  abound  against  the  trans- 
gressor irrespective  of  host. 

The  indication  becomes  manifest  that 
inasmuch  as  the  Law  is  a  righteous  em- 
bodiment, that  all  hosts  must  come  under 
its  rulings,  whether  such  hosts  pertain 
to  the  heaven  or  to  the  earth  ;  hence  the 
Law  contains  an  ordination  to  life  that 
the  one  who  fulfils  the  Law  may  live  in 
it,  and  it  contains  a  ministration  of  death 
that  the  penalty  of  transgression   may 


26 


PRELIMINARY   TO    THE 


rest  over  the  transgressor  irrespective  of 
host.  Wherefore  the  entering  in  of  the 
Law,  with  its  accruing  penalty, — viz., 
death, — calls  for  the  absolute  presence  of 
two  or  more  witnesses  that  shall  offer 
faithful  testimony  for  and  against  the 
transgressor  irresj)ective  of  host,  when, 
through  the  imputation  of  sin  and  the 
abounding  of  the  offence,  the  books  shall 
be  opened  for  the  judgment  of  the  trans- 
gressor. 


L.  Advent  of  the  Messiah  as  a  Faithful 
Witness.  The  two  Faithful  Witnesses 
(see  Eev.  i.  5 ;  Eev.  iii.  14)  are  the  Lord 
Jesus  Christ  and  the  Spirit ;  hence  they 
must  have  testimonj^  to  present  from  the 
entering  in  of  the  Law  until  judgment 
shall  have  been  rendered  against  the 
transgressor  irrespective  of  host. 

The  First  Person  of  the  Trinity  may 
also  be  a  Witness,  whereby  two  Wit- 
nesses will  be  found  who  can  testify  for 
and  against  the  transgressor  for  the 
period  of  time, — viz.,  three  days  and 
three  nights,  during  which  the  Messiah 
as  Jesus  Christ  lay  environed  with  ab- 
solute death. 

The  indication  is  also  clear  that  inas- 
much as  Satan  continues  from  the  enter- 
ing in  of  the  Law  until  the  same  shall 
be  ready  to  vanish  away,  that  the  wit- 
nesses that  shall  testify  in  his  case  must 
also  endure  for  the  same  period  of  time. 


INDICATIONS  OF  THE  BOOK  OF  JOB. 


27 


B.C. 

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M.  Creation  of  the  Second  or  Red  Race 
of  Men.  This  Eace  of  men  is  created 
independent  of  and  distinct  from  the 
First  Eace,  and  is  called  forth  as  a  sub- 
jugatory  Element;  wherefore  the  ruling 
of  the  Law  is  over  it  also ;  but,  like  its 
predecessor  (for  the  First  Eace  fell  into 
transgression),  it  was  too  weak  to  resist 
the  wiles  of  Satan,  king  of  Evil. 

N.  The  First  Eace  of  Men  having 
failed  in  its  mission  as  a  subjugatory 
Element,  is  swept  away  from  the  face  of 
the  earth  through  the  agency  of  earth- 
quake and  volcanic  eruption. 

O.  The  Law  of  Iniquity  calls  for  the 
transmission  of  the  iniquity  of  the  fathers 
upon  the  children  (see  Ex.  xxxiv.  5-7) 
unto  the  third  and  to  the  fourth  genera- 
tion ;  hence,  in  order  that  this  Law  may 
fulfil,  an  escaping  remnant  will  always 
be  provided  that  the  destruction  of  the 
human  family  be  not  total. 

P.  The  Escaping  Eemnant  is  made  mani- 
fest in  and  by  the  overlap  of  the  First 
and  Second  races  of  men  (see  the  Infinite 
Eeach  at  M-N),  during  which,  by  inter- 
marriage, the  iniquity,  blood,  and  charac- 
teristics of  the  First  Eace  are  visited  upon 
the  Second. 


28 


PRELIMINARY  TO  THE 


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Q.  Creation  of  the  Third  or  Black  Race 
of  Men.  This  Eace  is  created  and  brought 
forth  independent  of,  and  distinct  from, 
either  of  the  two  preceding  races.  More- 
over the  indication  is  clear  that  the  inter- 
marriage of  the  White  and  Ked  races 
would  not  produce  a  Black  race. 

This  Eace,  in  turn,  was  called  and 
given  a  mission  comprehending  the  sub- 
jugation of  Evil,  but  it  failed  to  cast 
down  the  mighty  Power  of  Evil ;  and, 
hence,  failed  as  a  subjugatory  Element. 

E.  Destruction  of  the  Second  or  Red 
Race  by  drought  and  famine.  This  de- 
struction, however,  was  not  total ;  for  by 
intermarriage  during  the  overlap  of  the 
Second  and  Third  races  a  remnant  was 
made  to  escape,  whereby  the  iniquity, 
blood,  and  characteristics  of  the  Second 
were  visited  upon  the  Third,  and  (see 
the  Song  of  Sol.  i.  5,  6)  not  only  those 
of  the  Second,  but,  by  the  operation  of 
the  Law  of  Iniquity,  those  of  the  First 
Eace  also. 

S.  Creation  of  the  Fourth  or  Pale  Race 
of  Men.  This  Eace  was  created  inde- 
pendent of,  and  distinct  from,  the  three 
that  preceded  it.  Inasmuch,  however, 
as  a  mixed  multitude  may  be  produced 
through  the  intermarriage  of  the  White, 
Eed,  and  Black  races,  the  predominating 
color  of  which  would   be  pale,   so  the 


INDICATIONS  OF  THE  BOOK  OF  JOB. 


29 


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pale  color  of  the  Fourth  Eace  of  men 
serves  as  a  veil  to  screen  the  indepen- 
dent creation  of  the  first  three  races. 

After  the  creation  of  the  Fourth  Eace 
of  Men  the  Most  High  rested  from  his 
labors,  and  He  will  not  take  them  up 
again  until  His  great  Purpose  by  Elec- 
tion shall  have  become  established ;  which 
Purpose,  as  already  indicated,  is  the  justi- 
fication of  all  thought  and  action,  through 
the  Word  or  Assenting  Power  of  the  In- 
finite Majesty,  in  a  kingdom  of  which 
He  is  the  absolute  unblemished  Monarch. 

The  Fourth  Eace  also  falls  into  trans- 
gression, and  fails  in  its  mission  as  the 
subjugator  of  Evil;  wherefore  the  prom- 
ise is  given  in  the  garden  of  Eden  that  a 
subjugator  shall  arise  in  the  House  of  Man. 

T.  The  Second  and  Third  Persons  of 
the  Trinity,  now  that  the  whole  four 
races  of  men  have  failed  in  their  re- 
spective missions  as  subjugators,  evi- 
dently must  carry  out  the  plans  of  the 
Most  High  for  the  subjugation  of  Evil, 
and  for  the  redemption  of  the  creature 
that  is  under  bondage  to  Satan,  and, 
also,  to  establish  God's  great  Purpose 
by  Election  ;  hence  no  new  creature  will 
be  created  or  brought  forth  that  the 
futile  efforts  of  such  new  creature  for  the 
establishment  of  righteousness  through 
free  agency,  or  righteousness  by  works 
under  the  Law,  may  be  still  further  ex- 


30 


PRELIMINARY  TO   THE 


tended  ;  the  indication  being  clear  that, 
while  the  creature  is  on  trial,  the  Second 
and  Third  Persons  of  the  Trinity  will 
not,  or  do  not,  take  up  the  subjugatory 
labors ;  and  that  they  will  not  now,  or  do 
not,  take  them  up  until  after  the  complete 
failure  of  the  creature  world  shall  have 
been  fully  demonstrated,  whether  such 
creature  pertain  to  the  heaven  or  to  the 
earth. 

In  the  plans  of  the  Most  High  man 
(see  Ex.  xix.  3-6)  is  pointed  to  as  a  pos- 
sible kingdom  of  priests  and  a  holy  na- 
tion, which  indication  is  confirmed  by 
the  choosing  of  the  tribe  of  Levi  in  the 
stead  of  the  first-born,  that  are  males, 
among  all  the  tribes  of  Israel.  As  a 
priesthood  and  a  holy  nation  man  be- 
comes a  peculiar  people  unto  the  Lord, 
and  a  choice  instrumentality  in  the  won- 
ders pertaining  to  the  regeneration  of 
the  creature. 


B.C. 
2241 


V.  Destruction  of  the  Third  Race  of  Men 
by  the  Deluge  of  Noah.  Thus  the  Third 
Eace  was  swept  away ;  but  by  the  inter- 
marriage of  the  Third  and  Fourth  races 
during  the  overlap  or  contemporary  ex- 
istence thereof,  the  iniquity,  blood,  and 
characteristics  of  the  First,  Second,  and 
Third  races  were  visited  upon  the  Fourth 
race  or  generation  in  full  harmony  with 
the  Law  that  governs  the  transmission 
of  iniquity  to  the  fourth  generation. 


INDICATIONS  OF  THE  BOOK  OF  JOB. 


31 


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The  escaping  remnant  of  the  Third 
race  (see  Isa.  xxi.  16,  17),  and  that  of 
the  overlapping  portion  of  the  Fourth 
(see  Gen.  vii.  7-13),  was  very  small,  con- 
sisting of  but  eight  persons  in  all, — viz., 
Noah  and  his  wife,  his  three  sons  and 
their  three  wives.  Upon  these  eight 
persons,  therefore,  the  iniquity,  blood, 
and  characteristics  of  four  independent 
consecutive  races  of  men  rested;  and 
hence,  from  them  are  redeveloped  the 
mixed  multitude  that  peoples  the  Fourth 
or  Pisonic  Age. 

The  indication  is  now  clear  that,  be- 
cause of  the  complete  failure  of  man  of 
Adam's  race,  the  Second  and  Third  Per- 
sons of  the  Trinity  must,  in  themselves, 
fulfil  the  plans  of  the  Most  High  for  the 
subjugation  of  Evil,  and  for  the  redemp- 
tion of  the  creature  that  is  under  bond- 
age to  Satan,  and,  also,  to  establish  G-od's 
Purpose  by  Election;  hence  the  grand 
struggle  for  supremacy  will  be  carried 
on  between  the  Second  and  Third  Per- 
sons of  the  Trinity  on  the  one  part,  and 
Satan,  King  of  Evil,  on  the  other  part. 
(See,  also,  Jer.  xv.  11-21.) 

Y.  Advent  of  the  Messiah  as  the  Living 
Bread  that  came  down  from  heaven,  as 
the  Eedeemer,  and  as  the  Subjugator. 
Melchizedek  (see  Gen.  xiv.  18-20),  priest 
of  the  most  high  God,  brings  forth  bread 
and  wine.     This  bread  is  the  pure  body, 


32 


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or  is  of  the  pure  body,  that  was  pre- 
pared for  the  Word  in  the  beginning  of 
the  creation  of  God  (see  the  Infinite 
Eeach  at  A),  suitable  for  the  labors  in- 
volved in  the  subjugation  of  evil,  and 
for  the  redemption  of  the  fallen  crea- 
ture. 

This  bread,  as  already  indicated,  be- 
came the  Living  Bread  in  the  day  when 
the  Word  of  God  invested  it  (see  the  In- 
finite Eeach  at  F)  ;  and  hence,  the  Word 
of  God  by  thus  investing  the  pure  body 
that  had  been  prepared  for  the  Word, 
invested  it  with  life,  and  thus  the  Word 
became  and  was  begotten  as  the  Son  of 
God  that  he  might  do  the  will  of  God. 
This  Living  Bread,  therefore,  is  the 
Living  Bread  that,  later  (see  St.  John  vi. 
51 ;  St.  John  viii.  54-58  ;  Gen.  xiv.  18-20), 
came  down  from  heaven ;  and,  inasmuch 
as  it  was  and  is  created  unblemishable, 
the  indication  is  clear  that  no  evil  or  un- 
clean thing  can  become  united  to  it,  or 
even  touch  it. 

Melchizedek  is,  with  little  or  no  doubt, 
the  Third  Person  of  the  Trinity,  the  Ful- 
filling Power  of  the  Infinite  Majesty; 
the  Messiah  is  the  Second  Person  of  the 
Trinity,  the  Word  or  Assenting  Power 
of  the  Infinite  Majesty;  hence  the  Prime 
Movers  in  the  work  for  the  subjugation 
of  evil  and  for  the  redemption  of  the 
fallen  creature  are  made  manifest  as 
presences. 


INDICATIONS  OF  THE  BOOK  OF  JOB. 


33 


When  Melchizedek,  priest  of  the  rao8t 
high  God,  brought  forth  bread  and  wine 
he  met  Abram  returning  from  the  slaugh- 
ter of  the  kings.  At  this  meeting  (see 
Gen.  xiv.  18-20)  Melchizedek  blessed 
Abram  of  the  most  high  God,  and  called 
him  possessor  of  heaven  and  earth. 
From  the  greatness  of  Melchizedek  (see 
Heb.  vii.  1-4)  and  from  the  magnitude 
of  the  blessing  wherewith  he  blessed 
Abram,  the  indications  are  almost  posi- 
tive that  Abram  ate  of  the  bread  brought 
forth  by  Melchizedek;  and,  also,  that  this 
bread  was  the  Living  Bread  that  came 
down  from  heaven,  that  it  was  the  body 
of  the  begotten  Son  (see  the  Infinite 
Eeach  at  A),  that  it  was  the  flesh  of  the 
Kedeemer  which  (see  St.  John  vi.  51-58) 
must  be  eaten  that  life  may  ensue  ;  where- 
fore, when  Abraham  ate  of  this  Living 
Bread  his  spirit  was  born  into  it  or  trans- 
ferred into  it,  that,  through  such  trans- 
fer, he  might  obtain  life. 

At  the  first,  however,  where  man  of 
Adam's  race  is  concerned,  the  spirit  of 
man  was  born  into  the  earthy  body  (see 
the  Infinite  Reach  at  I)  that  was  pre- 
pared or  formed  out  of  the  dust  of  the 
earth  for  it ;  but  now,  by  partaking  of 
the  Living  Bread,  the  si^irit  of  man  is 
born  into  the  Living  Bread  also ;  and, 
hence,  is  regenerated  or  born  into  the 
body  that  was  created  and  prepared  for 
the  Word  or  Son  (see  the  Infinite  Reach 
3* 


34 


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at  A)  prior  to  the  creation  of  matter  or 
created  condition  otherwise. 

When  Abram  ate  of  the  Living  Bread, 
the  Living  Bread,  from  the  time  of  the 
eating  thereof,  took  upon  itself  the  flesh 
of  Abram,  or  of  Abraham,  as  he  after- 
wards was  called,  whereby  the  iniquity 
that  rested  upon  Abraham  also  rested 
upon  the  Living  Bread  through  the  oper- 
ation of  the  great  Law  of  Iniquity. 

The  indication  follows  from  these  con- 
ditions that  when  the  spirit  of  man  is 
regenerated  or  born  into  the  Living 
Bread,  the  Living  Bread  or  second  body 
with  which  the  spirit  of  man  is  thus 
clothed  really  is  (see  1  Cor.  xv.  44-48  ; 
St.  John  vi.  51-58)  the  flesh  of  the 
Lord  that  came  down  from  heaven,  or, 
in  other  words,  that  it  really  is  of  the 
body  that  was  prepared  for  the  Word 
(see  the  Infinite  Eeach  at  A),  in  and 
as  the  very  beginning  of  the  creation 
of  God. 

W.  Advent  of  the  Messiah  as  the  Son 
of  Man,  and  as  the  Seed  of  Abraham. 
Abraham  having  eaten  of  the  Living 
Bread,  the  Living  Bread,  as  already  in- 
dicated, became  through  the  operation  of 
physical  laws  part  of  his  flesh  ;  where- 
fore, by  the  power  of  God,  it,  the  Living 
Bread,  was  brought  forth  into  the  world 
a  manifest  phj^sical  presence  as  the  flesh 
and  seed  of  Abraham ;  even  as  woman  (see 


INDICATIONS  OF  THE  BOOK  OF  JOB. 


35 


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Gen.  ii.  21-23)  was  brought  forth  into  tho 
world,  by  the  same  Power,  from  the  flesh 
of  Adum  as  a  manifest  physical  presence. 
From  these  conditions  indications  fol- 
low that,  at  this  time  (see  the  Infinite 
Eeach  at  W),  the  Living  Bread  became 
the  seed  of  Abraham,  and  that  the  seed 
of  Abraham  (see  G-al.  iii.  16)  is  the  Mes- 
siah as  the  Son  of  man  (see,  also,  Gen. 
iii.  16) ;  hence  the  Messiah  made  his  ad- 
vent as  the  Son  of  man  (see  St.  John 
viii.  56-58)  in  the  day  of  Abraham. 

X.  Advent  of  the  Messiah  as  the  Prophet. 
(See  Deut.  xviii.  15.)  The  Messiah  as 
the  Prophet  is  manifest  as  a  physical 
presence  in  and  as  Elisha  the  son  of 
Sha))hat;  the  proof  being  witnessed  (see 
2  Kings  V.  10-14  ;  St.  Luke  vii.  19-23  ;  St. 
Luke  vi.  44)  by  Elisha's  works ;  where- 
fore, from  these  conditions,  indications 
are  evident  that  the  Living  Bread  de- 
scends into  the  valley  of  the  shadow  of 
death,  and  that  it  returns  from  thence 
(see  Isa.  vi.  13)  and  shall  be  eaten. 

By  descent  into  the  valley  of  tho 
shadow  of  death  the  Messiah  changes 
his  tabernacle  as  the  Seed  of  Abraham, 
the  Seed  of  Isaac,  the  Seed  of  Jacob,  and 
as  the  Seed  of  Jacob  after  him ;  hence  it 
follows  that  the  Messiah  (see  1  Chron. 
xvii.  4,  5)  walked  in  many  tabernacles ; 
one  of  which,  as  already  indicated,  is 
that  manifest  in  Elisha  the  Prophet. 


36 


PRELIMINARY   TO    THE 


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Y.  Advent  of  the  Messiah  as  the  Seed  of 
Woman.  Through  the  ministrations  of 
the  priesthood  of  Melchizedek  (see  St. 
Luke  i.  26-35,  in  harmony  with  Gren.  xiv. 
18-20)  the  Virgin  also  ate  of  the  Living 
Bread;  hence  the  Living  Bread  was,  in 
due  time,  born  of  the  Virgin  in  fullihnent 
of  the  promise  given  in  the  garden  of 
Eden,  and  also  in  fulfilment  of  the  sign 
given  Ahaz,  king  of  Judah.  The  name 
of  this  son  of  the  Virgin  was  called 
Jesus,  and  Jesus  (see  St.  Matt,  xxvii.  17) 
is  called  Christ. 

Z.  Crucifixion  and  absolute  death  of  the 
Messiah  as  Jesus  Christ.  In  this  death 
the  penalty  that  rested  upon  the  re- 
deemed transgressor  (see  the  Infinite 
Eeach  at  K)  was  absolutely  paid  in 
strict  fulfilment  of  the  Law. 

When  the  Messiah  as  Jesus  Christ  thus 
died  he  laid  down  his  life  in  the  pure,  un- 
blemished body  that  had  been  prepared 
for  him  (see  the  Infinite  Keach  at  A)  in 
and  as  the  very  beginning  of  the  creation 
of  God  ;  and  into  which  the  spirit  of  the 
creature,  through  the  communion  or  eat- 
ing thereof,  had  been  regenerated  prior  to 
this  absolute  death;  hence,  through  re- 
generation, the  creature  died  an  absolute 
death  (see,  also,  2  Cor.  iv.lO,  11)  in  the  ab- 
solute death  of  Jesus  Christ  the  Messiah, 
the  Escaping  Remnant  (see  Isa.  i.  9  ;  Ro- 
mans ix.  29),  of  and  for  the  creature  world. 


INDICATIONS  OF  THE  BOOK  OF  JOB. 


37 


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A'.  Resurrection  of  the  Messiah  as  Jesus 
Christ.  When  Messiah  as  Jesus  Christ, 
the  maDifest  Lord  and  Saviour,  arose 
from  the  dead  on  the  third  day  after  his 
death,  he  arose  as  the  Word  of  God, 
clothed  with  the  pure,  unblemished,  and 
unblemishable  body  that  was  prepared 
for  him  in  the  beginning  of  the  creation  ; 
hence,  inasmuch  as  the  spirits  of  the  re- 
deemed were  regenerated,  born  into,  or 
transferred  from  the  earthy  body  that 
was  formed  for  them  in  the  day  they  were 
created  and  with  which  they  were  clothed 
(see  the  Infinite  Eeach  at  I)  in  the  day 
they  were  created  into  the  pure,  unblem- 
ishable body  of  the  Messiah  (see  the  In- 
finite Eeach  at  A),  so  they,  the  redeemed, 
will  rise  with  Christ  the  Eedeemer  when 
he  returns  from  the  absolute  death  that 
environs  him  after  his  crucifixion,  clothed 
with  this  body;  and,  hence,  will  partake 
of  eternal,  never-ending  life  through  the 
redemption  thus  provided. 

With  the  death  of  Christ  the  judgment 
of  the  creature  host  commences ;  and 
with  the  resurrection  of  Christ  the  Year 
of  Jubilee  for  the  creature  host  is  ushered 
in. 

I^ow,  although  the  Judgmental  Era 
commences  from  the  time  of  the  absolute 
death  of  the  Messiah  as  Jesus  Christ,  yet, 
inasmuch  as  transgression  does  not  come 
to  the  full  until  the  seventy  weeks  of  the 
book  of  Daniel  shall  have  expired,  the  in- 


38 


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dication  becomes  raanifest  that  the  judg- 
ment of  the  Evil  Host  will  not  begin 
until  after  such  fulness  shall  have  been 
established. 

B'.  Transgression  comes  to  the  full  at  or 
about  this  time  in  the  Infinite  Eeach,  ac- 
cording to  the  seventy  weeks  of  the  book 
of  Daniel ;  hence  the  judgment  of  the 
Evil  Host  commences  with  or  about  the 
year  a.d.  2133.  The  judgment  of  all  hosts 
doubtless  will  have  been  rendered  prior  to 
the  advent  of  the  Messiah  as  King  of  the 
Thousand  Years  Era;  although  the  en- 
tire destruction  of  Evil  may  not  find  ac- 
complishment until  after  this  wondrous 
reign  shall  have  expired. 

C.  Advent  of  the  Messiah  as  King  of  the 
Thousand  Years  Era.  This  wondrous 
reign  will  constitute  proof  of  the  subju- 
gation of  the  earth,  as  called  for  (Gen.  i. 
28) ;  and  it  also  reveals  the  Euler  as  the 
Subjugator  Jesus  Christ,  the  Word  of 
God,  for  whom,  as  Messiah  and  King,  a 
body  was  prepared  which  is  and  was  the 
very  beginning  of  the  creation  of  God, 
and  into  which  body  the  creature  world 
is  regenerated  or  born. 

D'.  The  Era  of  Destruction.  During 
this  Era  the  fire  from  God  out  of  heaven 
shall  come  down  and  shall  test  all  things ; 
that  which  is  good  will  endure,  but  that 


INDICATIONS  OF  THE  BOOK  OF  JOB. 


39 


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which  is  evil  will  perish  forever  as  an 
energy  and  as  an  active  principle.  After 
these  great  things  shall  have  been  ful- 
filled, then  the  Word  will  return  to  the 
Father,  and  the  Infinite  Three  as  the 
Sublime  Unity  will  crown  the  unfold- 
ing future  with  glories  inconceivable  for 
wonder  and  for  magnitude. 

E'.  Und  of  Time.  Time  was  set  apart 
for  the  overthrow  of  Evil,  and  for  the 
establishment  of  a  kingdom  in  which 
all  thought  and  action  will  be  justified 
through  the  Word  or  Assenting  Power 
of  the  Infinite  Majesty ;  hence,  with  the 
exit  of  time.  Evil  ceases  to  exist  as  a 
vitality ;  but  the  Kingdom  of  Eighteous- 
ness  is  enthroned  forever  upon  an  inde- 
structible base  without  any  rival  to  mar 
the  creature  or  to  force  development  from 
its  perfect  path. 


INDICATIONS 

OF   THE 

BOOK    or    JOB. 


I.  1.  "There  was  a  man  in  the  land  of  Uz,  whose 
name  was  Job ;  and  that  man  was  perfect  and  upright, 
and  one  that  feared  God,  and  eschewed  evil/' 

Thus  the  record  is  given  that  Job  was  a  perfect  and 
an  upright  man.  Who,  therefore,  is  Job?  man  of 
Adam's  race,  or  is  he  one  of  the  Eternal  Three  that 
combine  into  the  Sublime  Unity?  for  of  man  it  is 
stated  (2  Chron.  vi.  36),  "for  there  is  no  man  that 
sinneth  not,"  and  also  (Psalm  xiv.  3),  "  there  is  none 
that  doeth  good,  no,  not  one."  If  the  meaning  con- 
veyed by  these  quotations — viz.,  that  there  is  no  man 
that  sinneth  not — be  absolute  truth,  how  c^n  a  man  of 
Adam's  race  be  pointed  to  as  a  perfect  and  an  upright 
man?  The  indications  are  clear  that  such  a  one  can 
only  be  found  in  the  progenitor  of  a  race  of  men,  as 
Adam,  who  was  created  perfect  and  upright  by  the 
Creative  Power;  for  Noah,  Abraham,  Isaac,  Jacob, 
David,  Solomon,  all  were  transgressors,  while  even 
Enoch,  that  was  translated,  by  the  law  bore  upon  him 
a  burden  of  iniquity  that  could  only  be  washed  away 
by  death.     If,   however,   Enoch   did   not  transgress, 

4  41 


42  INDICATIONS  OF  THE  BOOK  OF  JOB. 

then  he  would  live  in  the  Law  independent  of  the 
labors  of  the  Messiah ;  for  Death  possesses  no  control 
over  the  righteous. 

Is,  therefore,  Job  identical  with  Adam  ? — that  is,  is 
he  identical  with  the  Adam  of  the  Fourth  Race,  that 
the  truth  of  the  text  may  apply  to  him  as  such  and 
thus  be  considered  as  established  ?  or  is  Job  identical 
with  a  person  of  the  Trinity,  that  he  thus  stands  be- 
fore the  Lord  as  a  perfect  and  an  upright  man  ?  The 
context  states, — 

L  2.  "And  there  were  born  unto  him  seven  sons 
and  three  daughters.'' 

As  seven  sons  and  three  daughters  were  born  unto 
Job,  the  indication  is  strongly  marked  that  Job  is  not 
a  person  of  the  Trinity,  but,  rather,  that  he  is  of  and 
after  the  race  of  Adam.  Indications  further  follow 
that  if  he  is  a  man  of  and  after  the  race  of  Adam, 
to  fill  the  measure  of  the  text  (see  verse  1)  he  must 
be  the  progenitor  of  a  race  of  men,  and  that,  as  such, 
he  was  created  perfect  and  upright. 

If  Job,  in  order  to  fill  the  measure  of  the  text  as  a 
perfect  and  an  upright  man,  must  be  the  progenitor  of 
a  race  of  men,  how  is  it  that  (see  xxxi.  33)  he  speaks 
of  an  Adam  that  was  a  transgressor  contemporary  with 
or  before  him  ?  If  Job's  reference  be  to  the  Adam  of 
the  Fourth  Race,  then,  in  Job,  a  man  is  found  that  is 
born  of  woman  who  is  free  from  sin, — which,  clearly, 
cannot  be ;  for,  as  already  stated,  "  there  is  no  man  that 
sinneth  not ;"  hence  the  indications  are  that  Job  was 
created  prior  to  the  Adam  of  the  Fourth  Race,  that  he 
was  created  subsequent  to  the  Adam  of  a  race  preced- 


INDICATIONS  OF  THE  BOOK  OF  JOB.  43 

ing  him,  and  that  he  himself  was  the  Adam  or  pro- 
genitor of  a  race  independently  brought  forth,  and 
thus  was  distinct  from  the  others ;  hence  he  was  not 
the  Adam  of  the  Fourth  Race. 

I.  3.  "  His  substance  also  was  seven  thousand  sheep, 
and  three  thousand  camels,  and  five  hundred  yoke  of 
oxen,  and  five  hundred  she  asses,  and  a  very  great 
household ;  so  that  this  'man  was  the  greatest  of  all  the 
men  of  the  east.'' 

The  very  great  household  pertaining  to  Job  indicates 
the  multiplication  of  the  newly-created  race  of  which 
Job  is  the  progenitor.  The  term  "  east''  indicates  the 
Second  Age  of  man ;  hence,  as  Job  was  a  perfect  and 
an  upright  man,  and,  as  such,  was  the  Adam  of  a  new 
order  or  race  of  men,  and  as  he  was  the  greatest  of 
all  the  men  of  the  east,  the  indications  are  that  Job 
was  the  first  man  of,  or  the  Adam  of,  the  Third  Race ; 
which  race,  in  its  mission,  must  cast  out  the  men  of 
the  east  or  of  the  Second  Age,  and,  hence,  must  become 
greater  than  the  men  of  the  east.  Moreover,  as  Job 
(see  verse  6)  lived  contemporary  with  the  sons  of  God, 
and  as  the  sons  of  God  (see  Gen.  vi.)  were  destroyed  by 
the  Deluge  of  Noah,  so  indications  are  further  given 
whereby  he  established  the  age  to  which  Job  belonged; 
the  sons  of  God  called  for  by  the  text  being  with  little 
doubt  the  people  of  the  Third  Age,  whose  days  subse- 
quently ran  out  at  the  time  of  the  Deluge. 

I.  4.  "  And  his  sons  went  and  feasted  in  their  houses, 
every  one  his  day ;  and  sent  and  called  for  their  three 
sisters  to  eat  and  to  drink  with  them." 

It  is  quite  probable,  inasmuch  as  Job  pertains  to  the 
Third  Age,  that  the  three  sisters  shadow  the  daughters  of 


44  INDICATIONS  OF  THE  BOOK  OF  JOB. 

Jerusalem  (see  the  Song  of  Solomon),  that  allegorical ly 
represent  the  first  three  ages  of  men, — viz.,  the  White 
or  Euphratic,  the  Red  or  Heddekelic,  and  the  Black  or 
Gihonic.  The  feasting  of  Job's  sons,  every  one  his  day 
points  to  the  progress  of  time  from  the  calling  of  man. 

I.  5.  "  And  it  was  so,  when  the  days  of  their  feast- 
ing were  gone  about,  that  Job  sent  and  sanctified  them, 
and  rose  up  early  in  the  morning,  and  offered  burnt 
offerings  according  to  the  number  of  them  all :  for  Job 
said.  It  may  be  that  my  sons  have  sinned,  and  cursed 
God  in  their  hearts.     Thus  did  Job  continually/' 

This  verse  points  to  time  subsequent  to  the  entering 
in  of  the  Law,  for  (see  Rom.  iii.  20)  ^'  by  the  law  is 
the  knowledge  of  sin ;''  hence  sin  was  round  about 
Job,  although  he  himself  was,  as  yet,  perfect  and  up- 
right ;  transgression  may,  however,  have  overtaken  his 
children,  or  it  may  overtake  them  at  any  time. 

I.  6.  "  Now  there  was  a  day  when  the  sons  of  God 
came  to  present  themselves  before  the  Lord,  and  Satan 
came  also  among  them." 

Who  are  the  sons  of  God  called  for  by  the  text? 
They  are  evidently  (see  Gen.  vi.  1-7 ;  Song  of  Sol.  i., 
ii.  1-3 ;  Rev.  vi.  5,  6)  the  people  of  the  Third  Age,  of 
which  Job  is  the  progenitor ;  hence  the  sons  of  God 
would  be  the  children  of  Job. 

The  day  when  the  sons  of  God  presented  themselves 
before  the  Lord  doubtless  was  a  special  occasion  for 
the  offering  of  burnt-offerings,  and  of  expressing  their 
gratitude  to  their  King  and  Creator ;  but  who  is  Satan  ? 
The  answer  to  this  question  is  given  as  follows  (Rev.  xii. 
9) :  "  And  the  great  dragon  was  cast  out,  that  old  ser- 
pent, called  the  Devil,  and  Satan,  which  deceiveth  the 


INDICATIONS  OF  THE  BOOK  OF  JOB.  45 

whole  world :  he  was  cast  out  into  the  earth,  and  his 
angels  were  cast  out  with  him." 

Did  the  Lord  God  create  Satan  and  his  angels,  or 
did  he  not  ?  There  appears  to  be  little  or  no  evidence 
to  show  that  the  Lord  created  them,  for  it  is  stated 
(Gen.  i.  31),  "  And  God  saw  every  thing  that  he  had 
made,  and,  behold,  it  tvas  very  good.''  If  such  was 
the  case,  how  is  it  possible  to  call  Evil  very  good  ?  It 
is  not  possible,  for  Evil  is  evil,  and  Good  is  good ;  the 
one  being  diametrically  opposed  to  the  other ;  but  the 
fruit  of  the  two  kingdoms  may  be  made  manifest  in 
one  individuality,  as  witnessed  in  the  creature,  whether 
such  creature  be  animate  or  inanimate. 

In  the  allegory  of  the  Creation  (see  Gen.  i.  1,  2),  the 
Power  of  Evil  may  be  recognized  as  Darkness,  and  the 
Power  of  Good  as  Light ;  hence  these  two  Powers  (see 
also  Rom.  v.  13)  coexisted  from  infinity ;  yet  (see  St.  John 
i.  5)  "  the  light  shineth  in  darkness ;  and  the  darkness 
comprehended  it  not ;"  nor  will  it  ever  comprehend  the 
magnitude  before  which  it  slowly  sinks  into  oblivion. 

The  bringing  forth  of  the  creature  by  the  Creative 
Power  rouses  the  dormant  energy  of  Evil  into  a  state 
of  sleepless  activity;  but  such  activity  does  not  develop 
comprehension  of  the  Creature  Power  whose  unfolding 
plans  it  ruthlessly  tramples  under  foot.  The  text  in- 
dicates the  presence  of  Satan  in  Job's  Edenic  home. 

I.  7.  "And  the  Lord  said  unto  Satan,  whence  comest 
thou?  Then  Satan  answered  the  Lord,  and  said.  From 
going  to  and  fro  in  the  earth,  and  from  walking  up 
and  down  in  it." 

Here  again,  by  the  Lord's  question,  the  indication 
is  given  that  the  Lord  did   not  create  Satan,   wdiile 

1^ 


46  INDICATIONS  OF  THE  BOOK  OF  JOB. 

Satan's  reply  is  confirmatory  of  independent  exis- 
tence. Tiie  Lord,  however,  comprehended  Satan  in  all 
his  infinity,  and  read  his  most  secret  thoughts ;  but 
his  question  opens  out  to  finite  intelligences  the  im- 
probability of  the  creation  and  development  of  evil 
by  the  Creative  Power.  Had  such  been  the  case,  the 
worlds  would  form  but  one  vast  amphitheatre  in  which 
man  and  ravening  beasts  would  prey  continually  one 
upon  the  other,  under  the  skilful  guidance  of  Satan, 
their  evil  trainmaster,  otherwise  called  '^  that  old  ser- 
pent, the  devil."  ,The  Scriptures,  however,  from  the 
very  first  (see  Gen.  i.  27,  28),  call  for  the  subjugation 
of  evil ;  man  having  been  predestinated  and  was  called 
as  the  subjugatory  element  through  which  the  com- 
mandment of  the  Lord  might  be  fulfilled. 

I.  8.  ^^And  the  Lord  said  unto  Satan,  Hast  thou 
considered  my  servant  Job,  that  there  is  none  like  him 
in  the  earth,  a  perfect  and  an  upright  man,  one  that 
feareth  God,  and  escheweth  evil  ?'' 

The  record  is  again  given  that  Job  is  a  perfect  and 
an  upright  man  ;  hence,  where  can  such  a  one  be  found? 
The  Adam  of  the  Fourth  Race  fell  before  a  son  was 
born  to  him,  but  Job  has  seven  sons  and  three  daugh- 
ters, and  still  he  is  a  perfect  and  an  upright  man. 
From  these  indications  it  follows  that  Job  cannot  be 
identical  with  this  Adam  who  also  was  created  perfect, 
but  who  fell  (see  Rom.  vii.  9)  with  the  entering  in 
of  the  Law.  What  man,  then,  brought  forth  since 
the  Adam  of  the  Fourth  Race  can  fill  the  measure  of 
the  text :  Enoch  ?  No ;  for  (see  Gal.  iii.  11,12)  "  that 
no  man  is  justified  by  the  law  in  the  sight  of  God, 
it  is  evident :  for,  The  just  shall  live  by  faith. 


INDICATIONS  OF  THE  BOOK  OF  JOB.  47 

"  And  the  law  is  not  of  faith :  but,  The  man  that 
doeth  them  shall  live  in  them ;"  moreover  (see  Rom. 
iii.  20),  '^  by  the  deeds  of  the  law  there  shall  no  flesh  be 
justified  in  his  sight :  for  by  the  law  is  the  knowledge 
of  sin,"  and  again  (Rom.  iii.  23),  "  for  all  have  sinned, 
and  come  short  of  the  glory  of  God  f  hence  the  per- 
fection and  uprightness  of  Job  point  to  him  as  one 
who  was  created  perfect  and  upright  and  who  had  not, 
as  yet,  fallen  under  the  devices  of  Satan. 

I.  9-12.  "Then  Satan  answered  the  Lord,  and  said, 
Doth  Job  fear  God  for  nought  ? 

"  Hast  not  thou  made  a  hedge  about  him,  and  about 
his  house,  and  about  all  that  he  hath  on  every  side? 
thou  hast  blessed  the  work  of  his  hands,  and  his  sub- 
stance is  increased  in  the  land. 

"  But  put  forth  thine  hand  now,  and  touch  all  that 
he  hath,  and  he  will  curse  thee  to  thy  face. 

"  And  the  Lord  said  unto  Satan,  Behold,  all  that  he 
hath  is  in  thy  power ;  only  upon  himself  put  not  forth 
thine  hand.  So  Satan  went  forth  from  the  presence  of 
the  Lord." 

These  verses  indicate  that,  up  to  this  time,  the  law 
had  not  entered  into  Job's  Edenic  home,  but  when  Job 
and  all  that  he  had  were  put  in  the  power  of  Satan, 
the  indication  comes  forth  that  the  law  had  entered  as 
a  ruling  principle  to  him  and  to  his  house,  whereby 
Satan  (see  Rom.  vii.  9-11)  could  essay  his  power 
against  them. 

I.  13-22.  "  And  there  was  a  day  when  his  sons  and 
his  daughters  were  eating  and  drinking  wine  in  their 
eldest  brother's  house : 

"  And  there  came  a  messenger  unto  Job,  and  said. 


48  INDICATIONS  OF  THE  BOOK  OF  JOB. 

The  oxen  were  ploughing,  and  the  asses  feeding  beside 
them  : 

*^And  the  Sabeaus  fell  upon  them,  and  took  them 
away ;  yea,  they  have  slain  the  servants  with  the  edge 
of  the  sword ;  and  I  only  am  escaped  alone  to  tell  thee. 

"  While  he  was  yet  speaking,  there  came  also  another, 
and  said,  The  fire  of  God  is  fallen  from  heaven,  and 
hath  burned  up  the  sheep,  and  the  servants,  and  con- 
sumed them ;  and  I  only  am  escaped  alone  to  tell  thee. 

"  While  he  was  yet  speaking,  there  came  also  another, 
and  said.  The  Chaldeans  made  out  three  bands,  and 
fell  upon  the  camels,  and  have  carried  them  away,  yea, 
and  slain  the  servants  with  the  edge  of  the  sword  ;  and 
I  only  am  escaped  alone  to  tell  thee. 

''  While  he  was  yet  speaking,  there  came  also  another, 
and  said.  Thy  sons  and  thy  daughters  were  eating  and 
drinking  wine  in  their  eldest  brother's  house: 

^'And,  behold,  there  came  a  great  wind  from  the 
wilderness,  and  smote  the  four  corners  of  the  house, 
and  it  fell  upon  the  young  men,  and  they  are  dead ; 
and  I  only  am  escaped  alone  to  tell  thee. 

'^  Then  Job  arose,  and  rent  his  mantle,  and  shaved  his 
head,  and  fell  down  upon  the  ground,  and  worshipped. 

"And  said.  Naked  came  I  out  of  my  mother's 
womb,  and  naked  shall  I  return  thither:  the  Lord 
gave,  and  the  Lord  hath  taken  away;  blessed  be  the 
name  of  the  Lord. 

"  In  all  this  Job  sinned  not,  nor  charged  God  fool- 
ishly." 

These  verses  indicate  the  success  of  Satan  in  his 
aggression  upon  the  house  of  Job :  they  soon  fell  into 
transgression,  and  the  penalty  thereof  came  upon  them; 


INDICATIONS  OF  THE  BOOK  OF  JOB.  49 

still,  the  record  is  given  that  m  all  this  Job  sinned  not, 
nor  charged  God  foolishly. 

The  widespread  destruction  that  came  upon  Job\s 
household  probably  shadows  or  is  coincident  with  the 
disasters  that  culminated  in  the  destruction  of  the 
people  of  the  Second  Age,  together  with  those  of  the 
Third  Race  who  lived  contemporary  with  them,  the 
second  or  Heddekelic  Race  having  been  swept  away  by 
the  great  famine  that  prevailed  (see  Gen.  xli.  54-56) 
over  all  the  face  of  the  earth.  The  Second  Race  of 
men  was  created  about  the  year  B.C.  23,017,  and  was 
destroyed  about  the  year  B.C.,  12,098;  the  Third 
Race  was  created  about  the  year  B.C.  13,465;  hence, 
in  the  light  that  Job  was  the  Adam  of  the  Third  Race, 
he  would  have  been  thirteen  hundred  and  sixty-seven 
years  old  at  the  time  the  earth  was  thus  depopulated. 

II.  1-6.  "  Again  there  was  a  day  when  the  sons  of 
God  came  to  present  themselves  before  the  Lord,  and 
Satan  came  also  among  them  to  present  himself  before 
the  Lord. 

"And  the  Lord  said  unto  Satan,  From  whence 
comest  thou?  And  Satan  answered  the  Lord,  and 
said.  From  going  to  and  fro  in  the  earth,  and  from 
walking  up  and  down  in  it. 

"And  the  Lord  said  unto  Satan,  Hast  thou  con- 
sidered my  servant  Job,  that  there  is  none  like  him  in 
the  earth,  a  perfect  and  an  upright  man,  one  that 
feareth  God,  and  escheweth  evil  ?  and  still  he  holdeth 
fast  his  integrity,  although  thou  movedst  me  against 
him,  to  destroy  him  without  cause. 

"  And  Satan  answered  the  Lord,  and  said,  Skin  for 


60  INDICATIONS   OF   THE  BOOK  OF  JOB. 

skin,  yea,  all  that  a  mau  hath  will  he  give  for  his 
life. 

"  But  put  forth  thine  hand  now,  and  touch  his  bone 
and  his  flesh,  and  he  will  curse  thee  to  thy  face. 

"  And  the  Lord  said  unto  Satan,  Behold,  he  is  in 
thine  hand  ;  but  save  his  life.'' 

From  foregoing  indications  it  is  quite  evident  that, 
at  the  time  of  this  presentation,  the  people  of  the 
Third  Race  are  transgressors  through  the  wiles  of 
Satan,  and  that  Satan  presents  himself  before  the 
Lord  conscious  of  the  great  success  that  has  attended 
his  aggression  upon  the  human  family.  Job,  however, 
still  retains  his  integrity ;  but  now  that  the  special 
protection  of  the  Almighty  is  taken  from  him,  and  he 
stands  as  a  free  agent  under  the  ruling  of  the  Law, 
affliction  will  take  hold  of  his  own  flesh,  for  Satan  will 
surely  prevail  against  him  in  some  particular. 

II.  7-8.  "So  Satan  went  forth  from  the  presence 
of  the  Lord,  and  smote  Job  with  sore  boils  from  the 
sole  of  his  foot  unto  his  crown. 

"  And  he  took  him  a  potsherd  to  scrape  himself 
withal ;  and  he  sat  down  among  the  ashes." 

Now,  although  Job  was  perfect  and  upright  when 
he  together  with  the  sons  of  God  stood  before  the 
Lord  upon  the  second  day,  yet  when  Satan  went  forth 
from  the  presence  of  the  Lord  upon  the  second  day, 
the  test  of  strength  will  be  between  Satan  and  Job: 
for  Job,  under  the  Law,  will  now  be  a  free  agent,  the 
Almighty  permitting  the  Law  to  rule  over  Job.  If, 
therefore,  Job  be  the  stronger  he  will  fulfil  the  mis- 
sion of  his  calling, — viz.,  the  subjugation  of  Evil  or  of 
Satan;  in  which  case  Satan  (see  Ex.  xv.  26)  cannot 


INDICATIONS  OF  THE  BOOK  OF  JOB.  51 

bring  tribulation  upon  him ;  but  should  Satan  be  the 
stronger  of  the  two,  then  he  will  certainly  cause  Job 
to  transgress  either  in  thought  or  deed ;  by  which  he 
could  bring  disease  upon  him.  The  boils  with  which 
Job  was  smitten  are  evidence,  if  not  actual  proof,  that 
Job  fell  before  Satan,  and  that  he  had  transgressed 
either  in  thought  or  in  deed. 

II.  9-10.  "Then  said  his  wife  unto  him.  Dost  thou 
still  retain  thine  integrity  ?  curse  God,  and  die. 

"  But  he  said  unto  her,  Thou  speakest  as  one  of  the 
foolish  women  speaketh.  What?  shall  we  receive 
good  at  the  hand  of  God,  and  shall  we  not  receive 
evil  ?     In  all  this  did  not  Job  sin  with  his  lips." 

Even  as  Job's  wife  asks,  does  Job  still  retain  his 
integrity?  The  indications  are  that  he  does  not; 
wherefore  his  wife  said,  "  Curse  God,  and  die."  Why  ? 
Because  the  penalty  of  transgression  rests  upon  him, 
which  penalty  is  death.  Job,  however,  reproved  his 
wife,  and  accused  her  of  speaking  foolishly.  If  Job 
was  under  the  ban  of  transgression  the  penalty  of 
which  is  death,  why  was  his  wife's  counsel  as  foolish- 
ness to  him  ?  Further  on  (see  xix.  25)  Job  gives  his 
immortal  reply  to  this  and  to  all  such  questions,  "  For 
I  know  that  my  Redeemer  liveth ;"  hence,  although 
transgressive  through  the  wiles  of  a  power  stronger 
than  himself,  he  proclaims  the  actual  personal  exis- 
tence of  his  Redeemer,  and  that  through  his  redemp- 
tion proof  would  be  manifest  that  the  evils  wrought 
by  Satan  will  be  undone  forever.  Curse  God,  and  die? 
If  all  were  included  in  the  ruling  of  the  First  Cove- 
nant, then  well  might  Job  despair,  and  even  hearken 
to  his  wife's  ill-advised  counsel ;  but  Job's  prophetic 


52  INDICATIONS  OF  THE  BOOK  OF  JOB. 

vision  reaches  beyond  to  a  newer  and  better  covenant 
through  the  Seed  promised  by  which  or  of  which  all 
families  of  the  earth  shall  be  blessed. 

Now,  although  Job  sinned  not  with  his  lips,  yet  that 
does  not  prevent  him  from  being  a  transgressor :  for 
it  is  stated  (St.  Math.  xv.  19,  20),  "For  out  of  the 
heart  proceed  evil  thoughts,  murders,  adulteries,  forni- 
cations, thefts,  false  witness,  blasphemies  : 

"  These  are  the  things  which  defile  a  man ;"  hence 
so  perfect  is  the  great  plan  of  the  Almighty  for  the 
overthrow  of  evil  that  not  a  vestige  of  it  will  be  left 
to  lurk  in  the  innermost  recess  of  any  living  creature. 
Evil  thoughts  engender  aggression ;  aggression  involves 
pain  and  tribulation ;  pain  and  tribulation  wreck  the 
happiness  of  the  creature ;  whence  it  follows  that  evil 
thoughts  spring  from  the  fountain  of  evil.  If  evil 
thoughts  spring  from  the  Fountain  of  Evil,  and  if 
Evil  shall  be  overthrown,  then  it  is  clear  that  the  evil 
thinker  must  be  counted  as  a  transgressor  that  the 
offence  may  abound  and  judgment  be  rendered  against 
him  as  a  transgressor;  hence  with  the  fulfilment  of 
the  judgment  pronounced  against  the  transgressor  (be 
the  transgression  great  or  small,  for  by  the  Law  the 
penalty  is  the  same)  Evil  is  met  in  all  its  ramifica- 
tions, both  great  and  small ;  hence,  again,  while  Evil, 
root  and  branch,  will  be  swept  away  forever,  the  creat- 
ure may  exclaim  with  Job  (xix.  23-25),  "Oh  that 
my  words  were  now  written  !  oh  that  they  were  printed 
in  a  book ! 

"  That  they  were  graven  with  an  iron  pen  and  lead 
in  the  rock  forever ! 

"  For  I  know  that  my  Redeemer  liveth,  and  that  he 


INDICATIONS  OF  THE  BOOK  OF  JOB.  53 

shall  stand  at  the  latter  day  upon  the  earth."  The 
faith  of  Job  is  sublime ;  for,  as  the  progenitor  of  the 
Third  Race,  many  years  must  elapse  before  the  advent 
of  the  Messiah  as  the  Redeemer  of  man  will  be  wit- 
nessed ;  nevertheless  the  Redeemer  of  man  lived  (see 
Psalm  xl.  6-8 ;  Heb.  x.  5-7)  before  Job  was  brought 
forth  as  an  instrumentality  in  the  great  purpose  of  the 
Almighty;  but  the  Messiah  as  the  Redeemer  of  man 
must,  clearly,  by  the  Law,  make  his  advent  as  the  son 
of  man ;  which  advent  took  place  (see  Gen.  xiv.  18- 
20;  St.  John  viii.  56-58)  in  the  day  of  Abraham. 
The  day  of  Abraham,  by  the  indications  of  the  Scrip- 
tures, truly  is  the  "latter  day,"  the  latter  Time  or  Age, 
to  Job ;  hence  in  the  Fourth  Age  the  Messiah,  Job's 
Redeemer,  the  Redeemer  of  man,  stood  upon  the  earth 
as  witnessed  by  the  records  of  both  the  Old  Testament 
and  the  New. 

Faith  in  the  Redeemer  stands  to-day  upon  vastly 
different  grounds,  or  rather  upon  grounds  far  more 
widespread  than  it  did  in  the  day  of  Job.  Why  ?  Be- 
cause in  Job's  day  the  Messiah  had  not  made  his 
advent  in  the  flesh,  but  to-day,  in  the  Fourth  Age,  the 
Sacred  records  claim  that  he  has  made  his  advent  as 
the  Redeemer  of  man,  in  the  flesh  of  man,  and  as 
the  son  of  man.  Job's  faith,  therefore,  rested  solely 
upon  promises ;  but  to-day  faith  rests  not  only  upon 
promises,  but  upon  work  actually  performed  by  the 
Redeemer  of  Job  when  he  stood  upon  the  earth  in  the 
latter  day  or  the  Fourth  Age. 

Job's  faith  also  indicates  his  belief  in  the  begetting 
of  the  Son  who,  in  the  body  prepared  for  him,  came  to 
do  the  will  of  God.     What  is  a  portion  of  this  will  ? 

5 


54  INDICATIONS  OF  THE  BOOK  OF  JOB. 

It  is  (see  Rom.  viii.  28-30)  the  justification  and  glori- 
fication of  those  whom  he  predestinated  and  called; 
according  to  his  purpose,  that  which  was  predestinated 
and  called  (see  Gen.  i.  26-28)  was  man,  for  man  was 
made  after  the  likeness  and  image  of  God;  which 
clearly  shows  predestination  and  calling.  Through  the 
body  thus  prepared  for  the  Son  Job  recognizes  his  Re- 
deemer ;  for  into  this  body  Job  will  eventually  be  re- 
generated or  born,  and  it,  the  body  prepared  for  the 
Son,  will  become  the  flesh  of  Job;  hence  Job  further 
says  (xix.  26-27),  "  And  though  after  my  skin  worms 
destroy  this  body,  yet  in  my  flesh  shall  I  see  God  : 

"  Whom  I  shall  see  for  myself,  and  mine  eyes  shall 
behold,  and  not  another;  though  my  veins  be  con- 
sumed within  me."  Hence  the  flesh  of  Job  in  which 
he  shall  see  God  will  be  of  the  pure,  spotless,  unblem- 
ished body  that  was  prepared  for  the  Son  suitable  for 
this  purpose,  and  will  not  be  the  corrupt  body  of  flesh 
and  blood  in  which  he  knew  evil  and  transgression : 
for  (see  text  xix.)  the  corrupt  body  will  be  consumed 
within  him.  From  these  references  indications  are 
clear  that  the  counsel  of  Job's  wife  was  as  foolishness 
to  him  :  for  why  should  he  curse  God  and  die  when 
he  knew  that  his  Redeemer  lived  ? 

Job's  reply  to  his  wife,  "  Shall  we  receive  good  at 
the  hand  of  God,  and  shall  we  not  receive  evil?"  in- 
dicates the  righteousness  ^f  the  penalty  of  transgres- 
sion that  pertains  to  the  First  Covenant :  for  if  there 
were  no  penalty  for  transgression  the  offence  could  not 
abound,  judgment  could  not  be  rendered,  and,  hence, 
Evil  could  not  be  overthrown ;  whence  it  follows  that 
the  evil  that  came  upon  Job  was  a  consequent  of  his 


INDICATIONS  OF  THE  BOOK  OF  JOB.  55 

transgression,  and  that  he  fell  under  the  machinations 
of  the  Power  of  Evil  in  whose  hand  he,  as  a  free  agent, 
was,  through  the  Law,  left  by  the  Almighty. 

II.  11.  ^^Now  when  Job's  three  friends  heard  of  all 
this  evil  that  was  come  upon  him,  they  came  every  one 
from  his  own  place ;  Eliphaz  the  Temanite,  and  Bildad 
the  Shuhite,  and  Zophar  the  Naaraathite :  for  they  had 
made  an  appointment  together  to  come  to  mourn  with 
him,  and  to  comfort  him.'' 

Thus  three  friends  of  Job  came  to  mourn  with  him 
and  to  comfort  him. 

III.  1-10.  "After  this  opened  Job  his  mouth,  and 
cursed  his  day. 

"  And  Job  spake,  and  said, 

"  Let  the  day  perish  wherein  I  was  born,  and  the  night 
in  which  it  was  said.  There  is  a  man  child  conceived. 

"  Let  that  day  be  darkness ;  let  not  God  regard  it 
from  above,  neither  let  the  light  shine  upon  it. 

"  Let  darkness  and  the  shadow  of  death  stain  it ;  let 
a  cloud  dwell  upon  it;  let  the  blackness  of  the  day 
terrify  it. 

"  As  for  that  night,  let  darkness  seize  upon  it ;  let  it 
not  be  joined  unto  the  days  of  the  year ;  let  it  not  come 
into  the  number  of  the  months. 

'^  Lo,  let  that  night  be  solitary ;  let  no  joyful  voice 
come  therein. 

"Let  them  curse  it  that  curse  the  day,  who  are 
ready  to  raise  up  their  mourning. 

"  Let  the  stars  of  the  twilight  thereof  be  dark ;  let 
it  look  for  light,  but  have  none ;  neither  let  it  see  the 
dawning  of  the  day  : 


56  INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  Because  it  shut  not  up  the  doors  of  ray  mother^s 
womb,  nor  hid  sorrow  from  mine  eyes." 

This  lament  of  Job,  couched  in  such  powerful  lan- 
guage, indicates  his  great  grief  at  the  failure  of  his 
mission,  his  calling.  As  the  first-born  of,  and  as  the 
progenitor  of,  the  Third  Race  of  men,  the*command 
was  given  Job  (see  the  mission  of  man,  Gen.  i.  28)  to 
subjugate  Evil;  but  instead  of  subjugating  Evil  the 
Evil  element  overcame  him  and  brought  him  into 
bondage.  Is  it  any  wonder,  therefore,  that  Job  should 
curse  the  day  of  his  bringing  forth  ?  Is  it  any  wonder 
that,  after  his  fall,  he  should  lament  his  fate  with  bitter 
lamentation  ?  Not  at  all ;  for  the  vale  of  death  yawns 
to  receive  him,  while  sorrow  (see  Gen.  iii.  17-19)  shall 
be  his  portion  all  the  days  of  his  life ;  all  of  which  is 
in  addition  to  his  grief  of  heart  at  the  failure  of  the 
great  mission  to  which  he  had  been  called.  Job  con- 
tiues  his  lament, — 

III.  11-16.  "Why  died  I  not  from  the  womb? 
why  did  I  not  give  up  the  ghost  when  I  came  out  of 
the  belly? 

"  Why  did  the  knees  prevent  me  ?  or  why  the  breasts 
that  I  should  suck  ? 

"  For  now  should  I  have  lain  still  and  been  quiet,  I 
should  have  slept :  then  had  I  been  at  rest, 

"  With  kings  and  counsellors  of  the  earth,  which 
built  desolate  places  for  themselves ; 

"  Or  with  princes  that  had  gold,  who  filled  their 
houses  with  silver : 

"  Or  as  a  hidden  untimely  birth  I  had  not  been ;  as 
infants  ichich  never  saw  the  light.'' 

Had  Job  died  at  the  time  of  his  bringing  forth,  or, 


INDICATIONS  OF  THE  BOOK  OF  JOB.  57 

rather,  at  the  time  the  Law  entered  for  his  govern- 
ment, he  would  still  have  been  a  transgressor ;  for  with- 
out transgression  (see  Rom.  vii.  8-11)  he  was  alive,  for 
death  is  not  adjudged  without  transgression  ;  but,  in  his 
case,  with  transgression  came  pain  and  tribulation,  not 
as  yet,  however,  the  death-like  sleep  that  pertains  to  the 
shadowy  vale ;  for  Job  had  mission  to  fulfil  other  than 
the  subjugation  of  Evil ;  still,  had  he  descended  into  the 
grave,  he  would  have  rested  with  the  kings  and  counsel- 
lors of  the  earth  that  had  been  called  into  existence  be- 
fore his  day. 

The  text  further  indicates  that  infants  born  alive,  but 
which  at  the  time  of  their  birth  give  up  the  ghost,  rest 
with  kings  and  counsellors  also;  but  (see  verse  16)  a 
hidden  untimely  birth  is  as  though  it  had  not  been ; 
hence,  as  a  thing  which  hath  not  been  cannot  be  recalled 
into  existence,  so,  by  the  text,  neither  can  the  infant 
that  never  saw  the  light  be  recalled  into  existence  or  to 
the  light ;  if  otherwise,  then  the  hidden  untimely  birth 
could  not  be  classed  in  essential  result  with  that  which 
hath  not  been.  Of  the  place  of  rest  above  indicated 
Job  states, — 

III.  17-19.  "There  the  wicked  cease /rom  troub- 
ling ;  and  there  the  weary  be  at  rest. 

"  There  the  prisoners  rest  together ;  they  hear  not  the 
voice  of  the  oppressor. 

"  The  small  and  great  are  there ;  and  the  servant  is 
free  from  his  master." 

Such  are  the  conditions  that  surround  the  dwellers  in 
the  valley  of  the  shadow  of  death.  They  sleep  an  un- 
troubled sleep,  their  rest  is  unbroken ;  neither  the  voice 
of  the  oppressor  nor  the  hand  of  the  wicked  can  ever- 

5* 


5S  INDICATIONS  OF  THE  BOOK  OF  JOB. 

more  arouse  them  from  slumber  to  pain.  Blessed  sleep 
for  the  weary ;  for,  should  no  Redeemer  arise,  even  then 
no  pain  or  tribulation  could,  evermore,  find  in  them  a 
conscious  habitation,  although  the  text  calls  them  pris- 
oners ;  hence  the  indication  is  evident  that  the  day  will 
come  when  the  length  and  breadth  of  this  dark  land 
will  be  visited  by  One  who  shall  proclaim  the  Divine 
command  (see  Eph.  v.  14),  "  Awake  thou  that  sleepest, 
and  arise  from  the  dead,  and  Christ  shall  give  thee 
light/^ 

To  Job,  in  his  great  affliction,  this  land  of  rest  was  a 
haven  more  desirable  than  all  the  treasures  earth  could 
cluster  around  him  ;  for,  from  his  day,  not  a  few  years 
only  must  pass  away ;  but  a  myriad  lay  marked  on  the 
chart  of  time  before  the  First  fruit  from  the  dead  will 
call  him  to  the  light  undimmed  by  shadow.  Job  con- 
tinues,— 

III.  20-22.  "  Wherefore  is  light  given  to  him  that 
is  in  misery,  and  life  unto  the  bitter  in  soul ; 

"  Which  long  for  death,  but  it  cometh  not ;  and  dig 
for  it  more  than  for  hid  treasures ; 

"  Which  rejoice  exceedingly,  and  are  glad,  when  they 
can  find  the  grave  ?" 

These  questions  of  Job  point  to  mission  other  than 
the  subjugation  of  evil;  what  can  it  be?  and  why 
should  not  man  descend  into  the  valley  of  the  shadow 
of  death  immediately  after  his  transgression  is  mani- 
fested ?  Indications  follow  that  life  is  given  to  the 
bitter  in  soul  that  they  may  fulfil  their  part  in  the  great 
Plan  that  leads  to  the  redemption  and  restoration  of 
others  than  man.  Job  knew  that  his  Redeemer  lived, 
but  the  Redeemer  of  Job  is  the  Redeemer  of  others  be- 


INDICATIONS  OF  THE  BOOK  OF  JOB.  59 

sides  Job ;  for  (see  Rev.  xii.  3,  4)  Satan  cast  a  host 
into  the  earth  which,  clearly,  did  not  pertain  to  man  of 
Adam's  race,  neither  was  it  (see  Rev.  xii.  7-9)  Satan's 
immediate  army.  This  host  (see  Eph.  iii.  4-6)  is  the 
host  of  Gentiles  that  was  created  by  the  Almighty 
prior  to  the  calling  of  man,  and  they  fell  into  trans- 
gression prior  to  the  calling  of  man  ;  although  at  the 
time  of  their  fall  (see  Rom.  v.  13,  14)  sin  was  not 
imputed.  But  what  has  this  to  do  with  the  preserva- 
tion of  man  as  a  transgressive  creature  that  he  should 
continue  and  not  find  the  grave?  The  indications 
are  that  the  welfare  of  the  Gentile  host  is  bound  up 
with  the  welfare  of  man  of  Adam's  race,  and  that 
the  redemption  of  the  Gentile  host  reaches  fulfilment 
through  man  of  Adam's  race  as  a  priesthood  and  a 
nation  of  priests ;  hence  that  subjugation  of  evil  does 
not  comprehend  all  the  mission  to  which  man  was 
predestinated  and  called;  therefore  light  is  given  to 
him  that  is  in  misery,  and  life  unto  the  bitter  in 
soul,  that  he  may  fulfil  that  mission  of  his  individual 
calling ;  mission  that  is  shrouded  in  mistery  and  hid- 
den from  sight.  Job  appears  to  indicate  this  where 
he  asks, — 

III.  23.  "  Why  is  light  given  to  a  man  whose  way 
is  hid,  and  whom  God  hath  hedged  in  ?" 

Thus  the  indication  is  strongly  marked  that  the 
hidden  mystery  (see  Col.  i.  23-27)  was  open  as  a 
question  to  the  mind  of  Job;  wherefore  Job  con- 
tinues : 

III.  24-26.  "  For  my  sighing  cometh  before  I  eat, 
and  my  roarings  are  poured  out  like  the  waters. 

"For  the  thing  which   I   greatly  feared   is  come 


60  INDICATIONS  OF  THE  BOOK  OF  JOB. 

upon  me,  and  that  which  I  was  afraid  of  is  come  unto 
me. 

^'  I  was  not  in  safety,  neither  had  I  rest,  neither  was 
I  quiet ;  yet  trouble  came." 

The  conditions  indicated  by  the  text  would  certainly 
follow  with  the  calling  of  man  as  a  priest ;  for  perse- 
cution will  fall  upon  the  creature  that  seeks  in  any  way 
to  undo  the  works  of  Satan,  the  powerful  King  of 
Evil.  Inasmuch,  therefore,  as  the  priests  (see  Ex. 
xxix.  32,  33)  shall  eat  those  things  wherewith  the 
atonement  was  made,  so  Job  partook  or  ate  of  some- 
thing that  brought  upon  him  dire  tribulation  ;  and  even 
before  he  had  eaten  fear  came  upon  him ;  hence  what 
could  Job  have  eaten  that  could  or  would  thus  bring 
down  upon  him  Satan's  wrath,  if  it  were  not  something 
wherewith  atonement  had  been,  was,  or  would  be  made  ? 
Did  not  Aaron  and  his  sons,  the  Levitical  priesthood, 
eat  of  those  things  wherewith  the  atonement  was  made  ? 
They  did  certainly ;  hence,  if  atonement  was  made  by 
the  things  that  were  eaten,  then  the  indications  come 
forth  that  the  well-being  of  some  host  or  hosts  is  bound 
up  in  the  eating  thereof;  and  if  such  be  the  case,  so, 
also,  the  eating  spoken  of  by  Job  may  pertain  to  the 
well-being  of  some  host  or  hosts,  in  consequence  of 
which  the  devices  of  Satan  were  zealously  devised 
against  him. 

Now,  although  Job  was  created  perfect  and  upright, 
yet  (see  verse  26)  he  was  not  in  safety ;  and  although 
he  was  a  worker,  evidently  for  the  good  of  others,  yet 
trouble  came  upon  him,  which  trouble,  with  little 
doubt,  was  due  to  the  great  strength  of  Satan,  in  that 
he  caused  Job  to  transgress. 


INDICATIONS  OF  THE  BOOK  OF  JOB.  gl 

IV.  1-6.  "Then  Ellphaz  the  Temanite  answered 
and  said, 

"  If  we  assay  to  commune  with  thee,  wilt  thou  be 
grieved  ?  but  who  can  withhold  himself  from  speaking  ? 

"  Behold,  thou  hast  instructed  many,  and  thou  hast 
strengthened  the  weak  hands. 

"  Thy  words  have  upholden  him  that  was  falling,  and 
thou  hast  strengthened  the  feeble  knees. 

"  But  now  it  is  come  upon  thee,  and  thou  faintest ;  it 
toucheth  thee,  and  thou  art  troubled. 

"  Is  not  this  thy  fear,  thy  confidence,  thy  hope,  and 
the  uprightness  of  thy  ways  V^ 

Even  as  Eliphaz  states.  Job  (see  i.  5)  upheld  him 
that  was  falling,  instructed  many,  and  strengthened  the 
weak  hands ;  but,  at  the  time,  he  himself  (see  ii.  1-6) 
had  not  been  given  into  the  hand  of  Satan.  Later, 
however  (see  ii.  7),  Satan  did  hold  him  in  bondage,  and 
smote  him  with  sore  boils  from  the  sole  of  his  foot  to 
his  crown. 

Eliphaz  further  intimates  that  the  righteousness  of 
Job,  as  shown  in  his  dealings  with  others,  points  to 
righteousness  under  the  Law,  righteousness  by  works, 
righteousness  through  free  agency,  and  that  this  right- 
eousness is  induced  through  fear  of  the  penalties  carried 
with  transgression  ;  hence,  when  personal  trouble  over- 
took Job,  Eliphaz  asks,  "  Is  not  this  thy  fear,  thy  con- 
fidence, thy  hope,  and  the  uprightness  of  thy  ways  ?" 
evidently  referring  to  Job's  righteousuess  by  works  as 
having  been  induced  through  fear  of  trouble.  Eliphaz 
continues, — 

lY.  7.  "  Remember,  I  pray  thee,  who  ever  perished, 
being  innocent?  or  where  were  the  righteous  cut  off?'' 


62  INDICATIONS  OF  THE  BOOK  OF  JOB. 

These  questions  of  Eliphaz  were  propounded  in  the 
Third  Age  of  man ;  hence,  who,  under  the  ruling  of  the 
First  Covenant,  ever  perished  or  was  cut  off  that  was 
perfectly  innocent  and  righteous  ?  The  First  Covenant 
ordains  to  life  through  righteousness  by  works ;  there- 
fore what  power  can  cut  off  the  perfectly  innocent  and 
righteous?  The  indication  is  clear  that,  inasmuch  as 
the  First  Covenant  or  Law  was  established  by  the  Al- 
mighty, no  power  exists  that  can  make  void  the  Law 
by  cutting  off  the  perfectly  innocent  and  righteous. 
Jesus  Christ  the  righteous  (see  1  John  ii.  1 ;  St.  John 
X.  14-18),  at  the  end  of  his  ministry,  laid  down  his 
life  for  his  people  ;  of  his  own  free  will  and  accord  he 
laid  it  down  ;  no  man  took  it  from  him :  for  he  had 
power  to  lay  it  down  and  to  take  it  up  again ;  but 
when  (see  Isa.  liii.  1-9)  the  Messiah  was  cut  off  out 
of  the  land  of  the  living,  his  perfection  was  marred 
by  the  heavy  burden  of  sinful  flesh  that  pertained  to 
others;  wherefore  he  was  numbered  with  the  trans- 
gressors. This  cutting  off  took  place  in  the  Fourth 
Age,  while  the  stand-point  of  the  text,  as  hidden 
history,  is  in  the  beginning  of  the  Third  Age,  or  be- 
fore the  Messiah  made  his  advent  in  the  flesh  as  the 
Redeemer  of  man ;  hence  the  words  of  Eliphaz  are 
directed  against  Job  as  man  of  Adam's  race,  and  do 
not  of  necessity  include  the  Messiah  as  Jesus  Christ 
the  righteous.  The  context  is  confirmatory  of  these 
indications  as  follows : 

IV.  8-11.  "Even  as  I  have  seen,  they  that  plough 
iniquity,  and  sow  wickedness,  reap  the  same. 

"  By  the  blast  of  God  they  perish,  and  by  the  breath 
of  his  nostrils  they  are  consumed. 


INDICATIONS  OF  THE  BOOK  OF  JOB.  63 

"  The  roariDg  of  the  lion,  and  the  voice  of  the  fierce 
lion,  and  the  teeth  of  the  young  lions,  are  broken. 

"  The  old  lion  perisheth  for  lack  of  prey,  and  the  stout 
lion's  whelps  are  scattered  abroad." 

By  the  Law  the  things  which  Eliphaz  depicts  will 
befall  the  transgressor,  let  him  pertain  to  which  host  he 
may,  for  the  Law  is  immutable ;  hence  the  afflictions 
that  have  come  upon  Job  constitute  evidence  that  he  is 
not  wholly  righteous,  and,  hence,  that  he  is  a  trans- 
gressor.    Eliphaz  continues, — 

lY.  12-21.  "Now  a  thing  was  secretly  brought  to 
me,  and  mine  ear  received  a  little  thereof. 

"  In  thoughts  from  the  visions  of  the  night,  when 
deep  sleep  falleth  on  men, 

"  Fear  came  upon  me,  and  trembling,  which  made 
all  my  bones  to  shake. 

"  Then  a  spirit  passed  before  my  face ;  the  hair  of 
my  flesh  stood  up  : 

"  It  stood  still,  but  I  could  not  discern  the  form 
thereof:  an  image  was  before  mine  eyes,  there  was 
silence,  and  I  heard  a  voice,  saying, 

"  Shall  mortal  man  be  more  just  than  God?  shall  a 
man  be  more  pure  than  his  Maker  ? 

"  Behold,  he  put  no  trust  in  his  servants ;  and  his 
angels  he  charged  with  folly : 

"  How  much  less  in  them  that  dwell  in  houses  of 
clay,  whose  foundation  is  in  the  dust,  which  are  crushed 
before  the  moth  ? 

"  They  are  destroyed  from  morning  to  evening  :  they 
perish  forever  without  any  regarding  it 

"  Doth  not  their  excellency  which  is  in  them  go 
away  ?    They  die,  even  without  wisdom." 


64.         INDICATIONS  OF  THE  BOOK  OF  JOB. 

The  reasoning  of  Eliphaz  indicates  that  man  cannot 
be  more  just  than  God,  and  be  more  pure  than  his 
Maker,  or  that  he  cannot  equal  the  justness  and  purity  of 
God.  Why  ?  Because  by  the  Law  immortality  would 
clothe  the  creature  that  transgressed  in  nothing ;  but 
inasmuch  (see  1  Tim.  vi.  14-16)  as  none  hath  immor- 
tality but  God,  the  creature  must  be  counted  as  a  trans- 
gressor, whether  such  creature  be  man  or  angel.  By 
the  Law,  therefore,  all  are  included  under  sin, — man 
and  angel, — for  none  are  perfect  like  God ;  and,  hence, 
by  the  Law,  all,  whether  man  or  angel,  must  die; 
which  conditions  Eliphaz  makes  manifest  in  his  words 
to  Job.  If  all  die  through  the  Law,  then  Eliphaz 
concludes  that  they  perish  forever ;  for  the  First 
Covenant  or  Law  provides  no  way  for  the  redemption 
of  the  transgressor.  In  support  of  his  views  Eliphaz 
says  to  Job, — 

V.  1,  2.  "  Call  now,  if  there  be  any  that  will  answer 
thee  ;  and  to  which  of  the  saints  wilt  thou  turn  ? 

"  For  wrath  killeth  the  foolish  man,  and  envy  slayeth 
the  silly  one." 

Hence,  where  can  Job  turn  for  a  witness  in  confu- 
tation of  Eliphaz's  words  ?  The  Law  forbids  the  re- 
turn of  the  dead  from  their  graves,  whether  as  the 
saint,  the  foolish,  or  the  silly.     Eliphaz  continues, — 

y.  3-5.  "  I  have  seen  the  foolish  taking  root :  but 
suddenly  I  cursed  his  habitation. 

"His  children  are  far  from  safety,  and  they  are 
crushed  in  the  gate,  neither  is  there  any  to  deliver 
them. 

"  Whose  harvest  the  hungry  eateth  up,  and  taketh  it 


INDICATIONS  OF  THE  BOOK  OF  JOB.  Q^ 

even  out  of  the  thorns,  and  the  robber  swallowetli  up 
their  substance." 

Thus  prosperity  may  hover  around  the  creature  for  a 
time,  but  sooner  or  later  the  transgressive  element  will 
manifest  itself;  the  city  wall,  built  through  free  agency 
for  protection,  will  crumble  and  fall  prostrate.  Who  or 
what  can  then  deliver  ?  The  Law  ?  No  ;  hence  Eli- 
phaz  says,  "  Neither  is  there  any  to  deliver."  Where- 
fore Eliphaz  recognizes  no  ruling  beyond  the  First 
Covenant  that  entered  for  the  overthrow  of  evil ;  hence 
the  position  he  assumes,  while  it  is  against  Job,  yet  it 
also  militates  against  the  Kingdom  of  Evil,  the  source 
and  fountain  of  pain  and  tribulation. 

That  the  Kins^dom  of  Evil  is  the  source  and  fountain 
of  pain  and  tribulation  is  indicated  by  Eliphaz  in  the 
context,  as  follows  : 

y.  6,  7.  "  Although  affliction  cometh  not  forth  of 
the  dust,  neither  doth  trouble  spring  out  of  the  ground  ; 

"  Yet  man  is  born  unto  trouble,  as  the  sparks  fly 
upward." 

The  dust  and  the  ground  are  God's  creatures ;  hence, 
as  (see  Gen.  i.  1)  "  in  the  beginning  God  created  the 
heaven  and  the  earth,"  so  trouble  and  affliction  cannot 
come  forth  from  them,  they  having  been  pronounced 
to  be  very  good ;  and,  as  man  is  born  unto  trouble,  so 
God  does  not  institute  it ;  hence  pain  and  tribulation 
must  pertain  to  the  Kingdom  of  Evil  as  the  source 
and  fountain  thereof.    Eliphaz  further  counsels  Job, — 

Y.  8-16.  "  I  would  seek  unto  God,  and  unto  God 
would  I  commit  my  cause : 

"  Which  doeth  great  things  and  unsearchable ;  mar- 
vellous things  without  number : 


6($  INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  Who  giveth  rain  upon  the  earth,  and  scndeth  waters 
upon  the  fields  : 

"  To  set  up  on  high  those  that  be  low ;  that  those 
which  mourn  may  be  exalted  to  safety. 

"  He  disappointeth  the  devices  of  the  crafty,  so  that 
their  hands  cannot  perform  their  enterprise. 

"He  taketh  the  wise  in  their  own  craftiness:  and 
the  counsel  of  the  froward  is  carried  headlong. 

"  They  meet  with  darkness  in  the  daytime,  and  grope 
in  the  noonday  as  in  the  night. 

"  But  he  saveth  the  poor  from  the  sword,  from  their 
mouth,  and  from  the  hand  of  the  mighty. 

"  So  the  poor  hath  hope,  and  iniquity  stoppeth  her 
mouth." 

In  these  verses  Eliphaz  acknowledges  and  asserts  the 
supremacy  of  God  ;  but,  at  the  same  time,  he  indicates 
that  evil  flows  through  the  creature,  and  as  it  is  driven 
out  so  the  creature  rises  into  safety,  yet  not  (see  iv.  19, 
20;  V.  4)  into  eternal  life.  This  plan,  however,  pro- 
vides no  way  for  the  overthrow  of  Evil ;  for  with  the 
continued  advent  of  the  creature  new  fields  arise  in 
which  the  Adversary  preserves  the  vigor  and  activity 
of  his  kingdom. 

The  deductions  of  Eliphaz  (verse  16),  "So  the  poor 
hath  hope,  and  iniquity  stoppeth  her  mouth,''  are  not 
sound  except  in  a  very  limited  sense,  for  the  elevation 
of  a  poor  man  does  not  stop  the  mouth  of  iniquity,  else 
(see  verse  7)  man  would  not  be  born  unto  trouble ;  it 
being  evident  that  as  long  as  there  is  trouble  there  is 
iniquity  also.  But  should  the  individual  be  raised  or 
exalted  above  trouble  and  iniquity  for  his  natural  life 
that  the  mouth  of  iniquity  may,  in  his  case,  be  stopped, 


INDICATIONS  OF  THE  BOOK  OF  JOB.  (37 

no  guarantee  is  given  of  a  renewed  existence  to  that  in- 
dividiial  after  his  natural  life  shall  have  expired ;  neither 
is  any  guarantee  given  that  the  mouth  of  iniquity  is 
not  opened  with  greater  effect  in  another  direction,  even 
as  the  changing  wind  of  a  cyclone  does  not,  of  necessity, 
indicate  a  less  degree  of  force.     Eliphaz  continues, — 

V.  17,  18.  "Behold,  happy  is  the  man  whom  God 
correcteth  :  therefore  despise  not  thou  the  chastening  of 
the  Almighty : 

"  For  he  maketh  sore,  and  bindeth  up  :  he  woundeth, 
and  his  hands  make  whole." 

From  the  stand-point  of  Eh'phaz  the  chastening  of 
the  Almighty  would  result  in  the  elevation  of  the 
chastened  above  his  enemies  during  his  natural  life,  so 
that  he  would  not  be  cut  off  before  the  years  thereof 
should  have  become  fulfilled;  in  confirmation  of  which 
Eliphaz  continues, — 

Y.  19-27.  "He  shall  deliver  thee  in  six  troubles; 
yea,  in  seven  there  shall  no  evil  touch  thee. 

"  In  famine  he  shall  redeem  thee  from  death  :  and  in 
war  from  the  power  of  the  sword. 

"  Thou  shalt  be  hid  from  the  scourge  of  the  tongue  : 
neither  shalt  thou  be  afraid  of  destruction  when  it 
Cometh. 

"  At  destruction  and  famine  thou  shalt  laugh : 
neither  shalt  thou  be  afraid  of  the  beasts  of  the  earth. 

"  For  thou  shalt  be  in  league  with  the  stones  of  the 
field  :  and  the  beasts  of  the  field  shall  be  at  peace  with 
thee. 

"  And  thou  slialt  know  that  thy  tabernacle  shall  be 
in  peace ;  and  thou  shalt  visit  thy  habitation,  and  shalt 
not  sin. 


68  INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  Thou  shalt  know  also  that  thy  seed  shall  be  great, 
and  thine  offspring  as  the  grass  of  the  earth. 

"  Thou  shalt  come  to  thy  grave  in  a  full  age,  like  as  a 
shock  of  corn  cometh  in  in  his  season. 

"  Lo  this,  we  have  searched  it,  so  it  is ;  hear  it,  and 
know  thou  it  for  thy  good.^' 

Thus  Eliphaz  confirms  his  position,  that,  as  in  the 
case  of  Job,  the  creature  may  rise  in  his  natural  life 
above  iniquity  and  trouble,  and,  consequentlj-,  sin  not ; 
whereby  he  may  live  out  the  years  of  his  natural  life 
surrounded  with  great  blessings;  but,  alas!  just  as  the 
haven  is  reached  death  covers;  then — a  blank  ;  for,  by 
the  philosophy  of  Eliphaz  (see  iv.  18-21  ;  v.  1),  even 
the  saints  perish  forever. 

VI.  1-3.  "  But  Job  answered  and  said, 

"Oh  that  my  grief  were  thoroughly  weighed,  and 
my  calamity  laid  in  the  balances  together ! 

"  For  now  it  would  be  heavier  than  the  sand  of  the 
sea :  therefore  my  words  are  swallowed  up." 

Should  Job^s  grief  and  calamity  be  laid  in  the  bal- 
ances on  the  one  hand,  and  the  position  accorded  Job 
by  the  philosophy  of  Eliphaz  in  the  other,  the  indica- 
tion is  given  that  the  struggles  of  Job  to  preserve  his 
uprightness,  his  failure,  and  his  great  afflictions  cannot 
find  adequate  compensation  in  the  few  years,  the  ripe 
age,  allotted  him  by  the  reasoning  of  Eliphaz.  Truly, 
what  intelligence  would  desire  life,  and  the  knowledge 
of  life,  the  limits  of  which  are  so  briefly  set,  and  with 
them  the  certainty  that  tribulation  will  permeate  the 
whole?  Scarce  one;  for  (see  Gen.  xlvii.  9)  Jacob  the 
patriarch  said  unto  Pharaoh,  "  The  days  of  the  years 


INDICATIONS  OF  THE  BOOK  OF  JOB.  (JQ 

of  my  pilgrimage  are  a  hundred  and  thirty  years :  few 
and  evil  have  the  days  of  the  years  of  my  life  been/' 
Thus  at  or  near  the  end  of  his  earthly  life  (for  he  sur- 
vived this  episode  only  seventeen  years),  Jacob  leaves  a 
record  of  the  undesirability  of  an  earthly  pilgrimage  or 
of  the  natural  life ;  hence  if  Jacob's  griefs  and  calami- 
ties were  weighed  in  the  balances  on  the  one  hand,  and 
his  unmixed  joy  on  the  other,  then  the  indication  is 
clear  that  the  scale  bearing  Jacob's  griefs  and  calamities 
would  far  exceed  in  wei":ht  the  one  that  bore  the  coun- 
ter- freight  of  joy.  What  if  there  were  no  beyond  to 
Jacob?  Would  not  Jacob  then  have  exclaimed  with 
Job,  "Oh  that  my  grief  were  thoroughly  weighed,  and 
my  calamity  laid  in  the  balances  together !"  Jacob's 
summary  and  Job's  exclamation  embody  the  same  con- 
clusion,— viz.,  that  this  life  without  a  future  existence 
is  far  more  undesirable  than  though  (see  iii.  16)  it  had 
never  been. 

Job's  calamities  are  evidence  of  his  transgression ; 
and  because  of  his  transgression  and  his  calamities,  his 
words,  even  as  he  says  (verse  3),  are  swallowed  up. 
How  are  they  swallowed  up?  They  are  swallowed  up 
in  that,  because  of  transgression,  he  failed  in  his  mis- 
sion as  a  subjugator  of  evil.  As  a  free  agent,  and  as 
untransgressive.  Job's  words  were  full  of  strength ;  but 
as  a  free  agent  and  as  a  transgressor  they  are  swallowed 
up,  they  are  witliout  force.  How  is  it  known  that  Job 
is  a  transgressor  ?  Job's  own  words  indicate  the  reply, 
as  follows  : 

VI.  4.  "  For  the  arrows  of  the  Almighty  are  within 
me,  the  poison  whereof  drinketh  up  my  spirit :  the 
terrors  of  God  do  set  themselves  in  array  against  me." 

6* 


70  INDICATIONS  OF  THE  BOOK  OF  JOB. 

How  can  such  conditions  possibly  arise  should  Job 
still  be  perfect  and  upright?  or,  does  God  shoot  poi- 
soned arrows  at  the  upright  and  righteous?  The  in- 
dications are  that  he  does  not;  hence  it  follows  that 
Job  suffers  afflictions  consequent  upon  transgression 
through  the  ruling  of  the  First  Covenant  or  Law  that 
was  instituted  by  the  Almighty  for  the  government 
not  only  of  man,  but  of  all  hosts,  that  judgments 
might  come  not  only  upon  man  but  upon  all  hosts  also. 
Thes* conditions  Job  indicates  as  follows : 

VI.  6.  ^'Doth  the  wild  ass  bray  when  he  liath 
grass  ?  or  loweth  the  ox  over  his  fodder  ?'^ 

Therefore  the  indication  follows  that  as  the  wild  ass 
does  not  bray  when  he  hath  plenty  of  grass,  and  as 
the  ox  loweth  not  over  his  fodder,  which  the  Lord  pro- 
vided them,  neither  should  Job  have  had  cause  to  com- 
plain of  the  goodness  of  the  Almighty  before  he  fell 
under  the  devices  of  Satan  ;  or  evil  would  have  been 
present  in  the  garden  of  Eden  independent  of  Satan, 
King  of  Evil ;  hence  the  words  of  Job  are  confirmative 
of  his  fallen  state,  a  condition  that  befell  him  subse- 
quent to  the  day  when  (see  ii.  3-7)  he  was  placed  in 
the  hand  of  Satan  ;  wherefore  Job  says, — 

VI.  6,  7.  "  Can  that  which  is  unsavoury  be  eaten 
without  salt  ?  or  is  there  any  taste  in  the  white  of  an 

"  The  things  that  my  soul  refused  to  touch  are  as  my 
sorrowful  meat." 

Hence,  as  the  unsavory  cannot  be  eaten  without  salt, 
neitlier  can  the  life  of  Job  in  his  fallen  state  be  bear- 
able without  a  Redeemer,  and  as  the  white  of  an  egg  is 
tasteless  without  something  to  redeem  it,  so  Job's  life 


INDICATIONS  OF   THE  BOOK  OF  JOB.  71 

to  him,  in  his  fallen  condition,  is  valueless  without  a 
Redeemer,  while  the  4hings  which  Job's  soul  refused 
to  touch  are  become  as  his  sorrowful  meat,  which  con- 
dition Paul  puts  in  plain  words  when  he  states  (Rom. 
vii.  15),  "  For  what  I  would,  that  do  I  not ;  but  what  I 
hate,  that  do  I."     Job  continues, — 

YI.  8-10.  ^^Oh  that  I  might  have  my  request; 
and  that  God  would  grant  me  the  thing  that  I  long 
for! 

"  Even  that  it  would  please  God  to  destroy  me ;  that 
he  would  let  loose  his  hand,  and  cut  me  oif ! 

"Then  should  I  yet  have  comfort;  yea,  I  would 
harden  myself  in  sorrow :  let  him  not  spare ;  for  I 
liave  not  concealed  the  words  of  the  Holy  One/' 

The  request  of  Job,  in  that  he  longs  for  God  to  cut 
him  off,  carries  with  it  this  comfort, — viz.,  that  as  he 
should  thus  be  cut  off,  so  most  assuredly  the  evil  host 
that  compassed  his  downfall,  the  source  and  fountain 
of  pain  and  tribulation,  would  be  cut  off  also,  never 
more  to  afflict  or  make  aggression  upon  any  field  how- 
ever great  or  however  small.  Job's  conscience  is  clear 
in  his  expressed  desire ;  for  he  has  not  concealed  the 
words  of  the  Holy  One ;  and,  by  the  words  of  the  Holy 
One  (see  Gen.  ii.  16,  17),  the  transgressor  shall  surely 
die ;  hence  Job  could  harden  himself  in  his  sorrow ; 
hence  Job  could  say  'Met  him  not  spare;"  for  with  the 
fulfilment  of  transgression  the  host  of  Evil  will  even- 
tually be  judged  and  destroyed  forever.  But  the  evils 
which  have  been  heaped  upon  Job  help  to  fill  up  the 
measure  of  iniquity  that  pertains  to  the  Evil  Kingdom; 
wherefore,  even  like  Samson  (see  Jud.  xvi.  30),  Job 
desired  to  die  with  his  enemies,  he  well  knowing  that 


72  INDICATIONS  OF  THE  BOOK  OF  JOB. 

evil  once  dead  would  never  more  be  resuscitated  or 
brought  back  to  life.     Job  contiilues, — 

YI.  11.  "  What  is  my  strength,  that  I  should  hope? 
and  what  is  mine  end,  that  I  should  prolong  my  life?'^ 

In  this  verse  Job  reverts  to  his  free  agency  as  a  sub- 
jugator of  Evil;  but  what  is  Job's  strength  that  he 
should  hope?  Can  he  really  hope  to  overthrow,  to 
cast  down  Satan,  the  mighty  Power  of  Evil  ?  or  can 
he  hope  to  obtain  life  through  a  perfect  fulfilment  of 
Law,  or  through  righteousness  by  works?  The  evi- 
dence is  clear  that  he  cannot,  for  he  asks,  "  What  is  mine 
end,  that  I  should  prolong  my  life?''  Job  knows  that, 
at  this  time,  he  is  a  transgressor ;  wherefore  his  end  ap- 
proaches by  an  immutable  decree;  hence  a  few  days  added 
to  his  life,  be  they  sunshine  or  cloud,  cannot  cliange  the 
result,  and  can  never  make  Job,  as  a  free  agent,  the  sub- 
jugator of  Evil.     Job  continues  by  asking, — 

YI.  12, 13.  ^^  Is  my  strength  the  strength  of  stones? 
or  is  my  flesh  of  brass  ? 

"  Js  not  my  help  in  me?  and  is  wisdom  driven  quite 
from  me?" 

Thus  Job  contrasts  his  streno;th  with  the  strengrth  of 
the  Adversary,  in  whose  hand  he  was  placed  by  the 
Law.  How,  then,  can  he  hope  to  overthrow  the  Ad- 
versary through  his  free  agency?  He  cannot,  for  he 
asks,  ^' Is  not  my  help  in  me?"  thus  indicating  his  free 
agency  under  the  Law ;  and  he  further  asks,  ^'  Is  wis- 
dom driven  quite  from  me?"  thus  indicating  his  weak- 
ness as  a  free  agent.     Job  continues, — 

YI.  14.  ''To  him  that  is  afflicted  pity  should  be 
shaved  from  his  friend;  but  he  forsaketh  the  fear  of 
the  Almighty." 


INDICATIONS  OF  THE  BOOK  OF  JOB.  73 

The  afflictions  of  Job  are  consequent  upon  trans- 
gression ;  hence  pity  finds  place,  for  if  Job  had  not 
transgressed,  and  had  not  fallen  under  the  devices  of 
Satan,  whence  would  he  have  had  need  of  pity?  or  did 
pity  have  a  habitation  in  the  garden  of  Eden  before 
the  fall  ?  The  possibility  is  remote ;  but  after  the  fall 
affliction  seeks  condolence  such  as  one  friend  should 
show  to  another.  Eliphaz,  however,  in  condoling  with 
Job,  wrings  all  the  comfort  from  his  words  by  limiting 
Job's  existence  (see  iv.  18-20;  v.  26)  to  his  natural 
life,  thus  confirming  the  lasting  rule  of  the  First  Cove- 
nant as  the  ministration  of  death  upon  all  the  good  as 
well  as  the  bad.  This  position  is  not  tenable,  for 
after  the  fall  it  is  stated  (Gen.  iii.  14,  16),  *' And  the 
Lord  God  said  unto  the  serpent.  Because  thou  hast 
done  this,  thou  art  cursed  above  all  cattle,  and  above 
every  beast  of  the  field ;  upon  thy  belly  shalt  thou  go, 
and  dust  shalt  thou  eat  all  the  days  of  thy  life : 

*^And  I  will  put  enmity  between  thee  and  the 
woman,  and  between  thy  seed  and  her  seed;  it  shall 
bruise  thy  head,  and  thou  shalt  bruise  his  heel."  Had 
Eliphaz  heeded  these  words  of  the  Lord  God  he  would 
not  have  forsaken  the  fear  of  the  Almighty,  for  by 
them  the  promise  is  carried  that  the  serpent  shall  be 
overthrown  by  one  greater  than  Adam  and  stronger 
than  Satan. 

The  overthrow  of  Satan,  however,  does  not  by  any 
means  fill  out  the  labors  of  the  Subjugator,  for  (see  1 
John  iii.  8)  '^  the  Son  of  God  was  manifested,  that  he 
might  destroy  the  works  of  the  devil."  The  destruc- 
tion of  the  works  of  the  devil  involves  the  redemption 
of  the  Fallen ;  the  redemption  of  the  Fallen  involves 


74  INDICATIONS  OF  THE  BOOK  OF  JOB. 

the  separation  of  the  good  from  the  evil ;  wherefore, 
after  the  good  shall  have  been  separated  from  the  evil, 
then  the  eternal  life  which  v^^as  promised  the  creature 
(see  1  John  ii.  26)  can  be  conferred  upon  it  notwith- 
standing the  ministration  of  death  that  pertains  to  the 
First  Covenant. 

This  beyond  does  not  appear  in  the  reasoning  of 
Eliphaz;  but  the  reasoning  of  Eliphaz  endorses  and 
proclaims  the  overthrow  and  blotting  out  of  evil  through 
the  ruling  of  the  Law.     Job  continues, — 

YI.  15-18.  "My  brethren  have  dealt  deceitfully  as 
a  brook,  and  as  the  stream  of  brooks  tliey  pass  away ; 

"Which  are  blackish  by  reason  of  the  ice,  and 
wherein  the  snow  is  hid  : 

'^  What  time  they  wax  warm,  they  vanish  :  when  it 
is  hot,  they  are  consumed  out  of  their  place. 

"  The  paths  of  their  way  are  turned  aside ;  they  go 
to  nothing,  and  perish. '^ 

As  the  ice-bound  brook  seems  to  afford  footholds 
strong  as  the  earth  itself,  so  the  reasoning  of  Eliphaz 
(see  V.  1-27)  seems  to  be  full  of  strength,  vitality,  and 
comfort;  but  when  the  sun  takes  a  higher  range  in 
the  heavens  and  pours  his  heated  rays  upon  the  icy 
mass  till  it  melts  and  passes  away,  so  the  reasoning  of 
Eliphaz  weakens  and  disappears  under  the  steady 
light  that  comes  from  above,  and,  hence,  no  longer 
points  to  a  pathway  that  can  safely  be  trodden.  Job 
continues, — 

VI.  19-21.  "The  troops  of  Tema  looked,  the  com- 
panies of  Sheba  waited  for  them. 

"  They  were  confounded  because  they  had  hoped ; 
they  came  thither  and  were  ashamed. 


INDICATIONS  OF  THE  BOOK  OF  JOB.  75 

"  For  now  ye  are  nothiDg;  ye  see  my  casting  down, 
and  are  afraid/' 

As  the  reasoning  of  Elipliaz  loses  its  strength,  so 
those  treading  the  same  pathways  become  confounded ; 
and  as  Job  is  cast  down  because  of  his  transgression, 
so  they,  by  seeing  it,  are  afraid,  for  the  Law  that  cast 
down  Job  will  surely  cast  them  down  also.  Eliphaz 
accorded  Job  a  full  natural  life,  and  an  easy  descent 
into  oblivion,  under  the  ruling  of  the  First  Covenant ; 
for  Job  was  both  good  and  evil ;  but  such  compensation 
will  not  outweigh  his  grief  and  calamity  that  he  should 
have  been  called  into  existence;  hence  a  myriad  of 
Jobs  would  not  cast  down  evil,  or  lessen  the  power  of 
the  Evil  Kingdom.  Such  being  the  situation,  why 
call  the  creature  into  existence?  The  call  of  the 
creature  resulted,  eventually,  in  the  entering  of  the 
Law  by  which  the  host  of  evil  is  brought  under  its 
rulings  in  a  thoroughly  righteous  manner,  so  that  if 
offence  abound  judgment  may  be  rendered  against  the 
offender,  be  the  offender  whence  he  may. 

The  casting  down  of  Job,  by  the  text,  makes  others 
afraid ;  hence  they  begin  to  realize  the  immutability  of 
the  Law  that  makes  the  offence  abound.  Evil,  there- 
fore, will  not  be  crushed  until  after  there  shall  have 
been  a  thorough  comprehension  of  the  Law  that  entered 
with  man.     Job  continues, — 

yi.  22,  23.  "  Did  I  say,  Bring  unto  me  ?  or,  Give 
a  reward  for  me  of  your  substance  ? 

"  Or,  Deliver  me  from  the  enemy's  hand  ?  or,  Kedeera 
me  from  the  hand  of  the  mighty  ?" 

These  words  indicate  that  Job  .  did  not  seek  for 
evil  things;  that  he  did  not,  of  his  own  free  will. 


76  INDICATIONS  OF  THE  BOOK  OF  JOB. 

seek  to  join  hands  with  evil^  either  for  protection  or 
reward. 

The  evidence  is  clear  (see  ii.  3-5)  that  before  the 
fall,  yet  after  the  Law  had  entered,  Satan  could  make 
aggression  upon  Job  in  the  way  of  temptation,  or  of 
inspiring  terror  at  his  presence,  for  he  is  (see  Psalm 
lii.  1-4)  a  mighty  man,  while  the  Law  becomes  a 
potency  in  his  hand  for  entering  a  doubt.  Job  con- 
tinues,— 

yi.  24.  "  Teach  me,  and  I  will  hold  my  tongue : 
and  cause  me  to  understand  wherein  I  have  erred." 

Truly  wherein  did  Job  err?  That  he  did  err  is 
palpable,  but  if  Job  did  not  say  to  the  Evil  Host, 
"  Bring  unto  me,  or,  Give  a  reward  for  me  of  yout  sub- 
stance, or.  Deliver  me  from  the  enemy's  hand,  or.  Re- 
deem me  from  the  hand  of  the  mighty,'^  how  could  the 
Evil  Host,  the  companions  of  Sheba,  or  even  Eliphaz, 
make  Job  understand  wherein  he  had  transgressed 
without  condemning  themselves  ?  For  if  Job  did  not 
go  to  them,  then  they  must  have  come  to  him.  Job 
does  not  claim  to  be  perfect  and  upright,  but  the  indi- 
cations are  that  the  aim  of  his  remarks  is  to  place  evil 
upon  its  own  base,  that  sin  (see  Rom.  vii.  13),  *'  that  it 
might  appear  sin,  working  death  in  me,''  or  by  the 
text,  in  Job,  "  by  that  which  is  good  ;  that  sin  by  the 
commandment  might  become  exceeding  sinful."  Job 
continues, — 

YI.  25.  "  How  forcible  are  right  words  !  but  what 
doth  your  arguing  reprove  ?" 

Does  the  argument  of  Eliphaz  reprove  evil  or  does 
it  not?  If  the  creature  (see  iv.  19-21)  becomes  dead 
forever  through  the  influence  of  evil,  and  evil  still 


INDICATIONS  OF  THE  BOOK  OF  JOB.  77 

exists  as  an  aggressive  power,  then  the  argument  of 
Eliphaz  does  not  reprove  evil.  If  it  does  not  reprove 
evil,  then,  as  the  text  asks,  what  does  it  reprove  ?  The 
answer  becomes  limited :  it  reproves  the  creature,  and 
lets  evil  go  free.  How  false,  therefore,  the  resultant, 
and  how  forcible  are  right  words  !  hence  the  indication 
is  manifest  that  the  creature,  the  victim,  the  spoiled, 
shall  not  bear  all  the  reproof  and  the  penalty,  while 
the  Source  of  the  evil  fountain  that  overwhelms  it 
continues  freely  on  its  evil  rejoicing  way.  The  creature 
cannot  be  condemned  without  the  condemnation  of  evil 
follow  ;  but  the  redemption  of  the  creature  does  not 
bring  with  it  the  redemption  of  evil ;  for  (see  1  John 
iii.  9),  '^  WhovSoever  is  born  of  God  doth  not  commit 
sin  ;  for  his  seed  remaineth  in  him  :  and  he  cannot  sin, 
because  he  is  born  of  God."  Hence,  whosoever  is  born  of 
God  is  regenerated,  or  born  into  the  body  that  was  pre- 
pared for  the  Son  suitable  for  this  purpose ;  and  this 
Seed  or  body  (see  Heb.  x.  5-10  ;  Gal.  iii.  16)  is  Christ ; 
wherefore,  as  he  that  is  born  of  God  will  be  raised  up 
in  this  body,  he  cannot  sin,  because  he  is  regenerated  or 
born  into  its  perfection.  Evil,  however,  cannot  be  re- 
generated or  born  into  the  body  that  was  prepared  for 
the  Son  ;  therefore,  while  the  redemption  of  the  creature 
can  be  brought  about,  the  redemption  of  evil  will  never 
be  realized.     Job  continues, — 

YI.  26,  27.  "  Do  ye  imagine  to  reprove  words,  and 
the  speeches  of  one  that  is  desperate,  which  are  as 
wind? 

"  Yea,  ye  overwhelm  the  fatherless,  and  ye  dig  a  pit 
for  your  friend." 

Here,  again,  Job  confronts  Eliphaz  with  the  con- 
7 


78  INDICATIONS  OF  THE  BOOK  OF  JOB. 

demnatlon  of  the  creature  under  bondage  to  sin,  and 
the  consequent  tribulations  that  follow  through  his  ar- 
guments and  positions.  By  the  argument  of  Eliphaz 
the  words  and  speeches  of  one  that  is  rendered  desperate 
through  mental  and  physical  suffering  are  reproved, 
the  fatherless  are  overwhelmed,  and  a  pit  is  dug  for  the 
creature  ;  but  what  hope  does  Eliphaz  hold  out  to  Job 
of  any  future  existence  beyond  a  ripe  old  age  ?  Very 
little,  if  any ;  hence  the  reproof  of  Eliphaz  is  directed 
against  the  creature,  rather  than  against  the  Source  of 
evil,  based  upon  the  ruling  of  the  Law  or  First  Cov- 
enant.    Job  continues, — 

YI.  28.  "  Now  therefore  be  content,  look  upon  me  ; 
for  it  is  evident  unto  you  if  I  lie.'' 

Thus  Job,  covered  with  boils  and  overwhelmed  with 
sorrow,  presents,  in  himself,  a  proof  of  his  own  words ; 
for  were  he  without  sin  these  afflictions  would  not  have 
befallen  him  ;  but  inasmuch  as  they  have  befallen  him, 
then,  through  them,  the  pit  is  dug  into  which  the  ar- 
gument of  Eliphaz  would  fling  Job  forever.  Job  con- 
tinues,— 

VI.  29.  "  Return,  I  pray  you,  let  it  not  be  iniquity ; 
yea,  return  again,  my  righteousness  is  in  it.'' 

Which,  therefore,  shall  it  be,  iniquity  or  righteous- 
ness? It  is  evident  that  through  the  philosophy  of 
Eliphaz  iniquity  will  sweep  the  creature  out  of  exist- 
ence ;  hence  Job  prays  Eliphaz  to  recede  from  his  posi- 
tion, further  saying,  "  Let  it  not  be  iniquity ;"  for  why 
should  iniquity  reign  to  the  eternal  destruction  of  the 
creature  ?  Job  further  said,  "  My  righteousness  is  in 
it."  In  what?  Evidently  in  the  non-imputation  of 
iniquity.     Should  such  a  condition  arise,  then  the  dual- 


INDICATIONS  OF  THE  BOOK  OF  JOB.  79 

ity  of  man  is  brought  forward, — that  is,  the  conditions 
of  good  and  evil  that  envelop  or  environ  him.  Hence, 
through  the  evil  element  pervading  man,  Eliphaz  digs 
a  pit  for  the  creature,  and  into  which  he  consigns  him 
forever ;  but  Job,  through  the  good  that  pervades  the 
creature,  looks  forw^ard  to  the  separation  of  the  good 
from  the  evil,  and  consequently  to  the  establishment  of 
righteousness,  that  the  creature  through  the  good  may 
escape  from  the  pit  and  find  a  life  beyond  it.  Job 
intimates  these  two  positions  as  follows : 

VI.  30.  "  Is  there  iniquity  in  my  tongue  ?  cannot 
my  taste  discern  perverse  things  ?" 

By  which  Job  perceives  things  which  are  both  good 
and  evil,  and  which  pertain  to  a  state  higher  than  the 
physical.     Job  continues, — 

VII.  1-3.  "  Is  there  not  an  appointed  time  to  man 
upon  earth  ?  are  not  his  days  also  like  the  days  of  a 
hireling? 

"Asa  servant  earnestly  desireth  the  shadow,  and  as 
a  hireling  looketh  for  the  reward  of  his  work ; 

"  So  am  I  made  to  possess  months  of  vanity,  and 
wearisome  nights  are  appointed  to  me.'' 

The  fall  of  man  having  been  foreseen,  the  time  of  man 
upon  the  earth  (see  Acts  xvii.  26)  was  before  appointed, 
and  also  the  bounds  of  their  habitation.  Job  asks,  evi- 
dently of  man,  are  not  his  days  also  like  the  days  of  a 
hireling?  thus  indicating  mission. 

The  mission  of  man  is  given  (Gen.  i.  28),  and  it  in- 
volved the  subjugation  of  the  earth,  and  of  every  living 
thing  that  moved  upon  it.  Man,  however,  failed  in 
this  part  of  his  mission,  and,  hence,  the  result  of  his 


80  INDICATIONS  OF   THE  BOOK  OF  JOB. 

labors  is  manifested  by  his  reward.  What  is  this  re- 
ward? Vanity  and  wearisome  nights, — Job  continu- 
ing,— 

yil.  4-6.  "  When  I  lie  down,  I  say.  When  shall  I 

arise,  and  the  night  be  gone?  and  I  am  full  of  tossings 
to  and  fro  unto  the  dawning  of  the  day. 

"  My  flesh  is  clothed  with  ^vorms  and  clods  of  dust ; 
my  skin  is  broken,  and  become  loathsome. 

"  My  days  are  swifter  than  a  weaver's  shuttle,  and 
are  spent  without  hope." 

Such  is  the  reward  that  falls  to  the  lot  of  sinful 
flesh  ;  and  to  and  in  himself — that  is,  through  his  own 
free  agency — Job's  days  are  spent  without  hope,  for 
the  penalty  of  the  First  Covenant  rests  irrevocably 
upon  him.     Job  continues, — 

YII.  7-10.  "  Oh  remember  that  my  life  is  wind  : 
mine  eye  shall  no  more  see  good. 

"  The  eye  of  him  that  hath  seen  me  shall  see  me  no 
more:  thine  eyes  are  upon  me,  and  I  am  not. 

"  As  the  cloud  is  consumed  and  vanish eth  away ;  so 
he  that  goeth  down  to  the  grave  shall  come  up  no 
more. 

"  He  shall  return  no  more  to  his  house,  neither  shall 
his  place  know  him  any  more." 

If  such  be  the  case,  wherein  does  Job's  reasoning 
differ  in  result  from  that  of  Eliphaz?  For  Job  con- 
demned the  philosophy  of  Eliphaz.  The  indications 
come  forth  that  Job  and  Eliphaz  accord  as  far  as  the 
destruction  of  the  natural  body  is  concerned  ;  but,  while 
Eliphaz  buries  both  soul  and  sinful  flesh  deeply  within 
the  pit  never  more  to  reappear.  Job  consigns  the  body  of 
sinful  flesh — the  natural  body — only  to  such  destruction. 


INDICATIONS  OF  THE  BOOK  OF  JOB.  gl 

If  man  be  regenerated  or  born  into  a  new  body, 
what  need  is  there  for  the  old  one?  more  especially  as 
the  old  one  is  irrevocably  overwhelmed  by  the  minis- 
tration of  death  pertaining  to  the  First  Covenant? 
Can  the  immutable  Law  that  was  given  in  the  garden 
of  Eden  stand  fulfilled  while  the  natural  body,  or  the 
body  of  sinful  flesh,  is  in  existence?  The  probability 
is  exceedingly  doubtful ;  hence,  that  the  body  of  sinful 
flesh  might  be  cast  ofi"  forever,  man  was  and  is  regen- 
erated into  the  body  that  was  prepared  for  the  Son 
suitable  for  this  purpose ;  wherefore  the  body  of  sinful 
flesh  dies,  sinks  into  the  pit,  and  (see  text)  neither  shall 
its  place  know  it  any  more. 

The  spirit  of  man  that  is  regenerated  or  born  into  the 
body  of  the  Son  that  was  prepared  for  him  died  with 
the  Son  when  he  laid  down  his  life  a  propitiation  for 
sin.  If,  therefore,  the  body  of  sinful  flesh  be  dead  upon 
its  own  base,  and  if  the  spirit  of  man  be  regenerated  or 
born  into  a  new  body  that  is  without  "  spot,  wrinkle, 
or  blemish,"  what  call  is  there  for  a  resurrection  of  the 
old  or  natural  body  ?  Is  not  the  resurrection  of  the 
spirit  of  man  clothed  with  the  perfect  body  of  the  Son 
sufficient  for  all  things?  It  undoubtedly  is  sufficient; 
and,  hence,  if  sufficient,  then  the  body  of  the  sinful 
flesh,  the  natural  body,  will  never  more  rise  into  exist- 
ence; but  the  image  of  the  earthy  (see  1  Cor.  xv.  49; 
St.  Luke  xxiv.  36-43)  will  supersede  the  earthy ;  and 
in  which  body  individual  identity  will  be  established 
and  reproduced  as  perfectly  as  the  individual  identity 
of  the  Saviour  was  perceptible  to  his  disciples  after  his 
resurrection. 

Job's  lament  takes  cognizance  of  his  calling,  his 
7* 


82  INDICATIONS  OF  THE  BOOK  OF  JOB. 

mission,  the  strength  of  the  Adversary,  his  weakness, 
his  fall,  and  his  consequent  tribulation ;  wherefore  he 
says, — 

VII.  11-16.  "Therefore  I  will  not  refrain  my 
mouth;  I  will  speak  in  the  anguish  of  my  spirit;  I 
will  complain  in  the  bitterness  of  my  soul. 

"  Am  I  a  sea,  or  a  whale,  that  thou  settest  a  watch 
over  me? 

"  When  I  say,  My  bed  shall  comfort  me,  my  couch 
shall  ease  my  complaint; 

"  Then  thou  scarest  me  with  dreams,  and  terrifiest 
me  through  visions : 

"So  that  my  soul  chooseth  strangling,  and  death 
rather  than  my  life. 

"  I  loathe  it ;  I  would  not  live  alway  :  let  me  alone ; 
for  my  days  are  vanity.'' 

Truly,  what  is  the  life  of  the  creature  that  he  should 
continue  forever?  or  what  is  the  life  of  a  creature  that, 
as  a  class,  order,  or  genus,  he  should  live  forever?  Can 
he,  through  his  free  agency,  hope  (see  Isa.  xiv.  14)  to 
rise  above  the  heights  of  the  clouds,  and  be  like  the 
Most  High?  No.  If  not,  where  can  tribulation  cease? 
There  is  no  limit,  for  exquisite  happiness  on  the  one 
hand  will  be  met  with  exquisite  torture  on  the  other, 
however  high  the  degree  of  perfection,  no  system  ex- 
isting whereby,  through  free  agency,  the  power  and 
progress  of  Evil  may  be  stayed ;  hence  it  follows  that 
free  agency  must  give  place  to  a  ruling  power  that  is 
perfect  in  all  its  attributes,  not  a  power  that  will  be, 
or  may  be,  or  can  be,  for  that  is  not  perfection.  A 
perfect  power  must  have  been  perfect  as  a  power 
througliout  the  infinite  past,  which  is  a  condition  that 


INDICATIONS  OF  THE  BOOK  OF  JOB.  83 

does  not  pertain  to  progress  or  development;  hence  the 
perfect  power  is  not  a  creature.  Tlie  indication  is  clear 
that  the  creature  cannot  create  the  perfect  power,  but 
the  perfect  power  may,  can,  or  does  create  the  creature. 

The  inanimate  creature  is  more  obedient  to  order 
than  the  animate,  as  witnessed  in  the  movements  of 
the  sun,  moon,  and  stars ;  whence  it  follows  that  the 
former  is  governed  by  a  perfect  creative  power,  while 
the  latter  is  not  so  governed  (the  Law  being  the 
governing  principle).  If,  however,  there  is  no  perfect 
creative  governing  power,  how  is  it  that  the  inanimate 
is  more  obedient  to  order  than  the  animate?  The  fact 
that  the  inanimate  is  more  obedient  to  order  than  the 
animate  is  proof  of  the  existence  of  a  perfect  creative 
governing  power ;  while  the  dereliction  of  the  animate 
is  proof  that  the  perfect  creative  governing  power 
permits  such  dereliction  in  accordance  with  some  plan 
or  purpose  which  he  has  established. 

Inasmuch,  therefore,  as  the  perfect  creative  governing 
power  permits  dereliction  from  perfect  order,  then  the 
existence  of  a  power  contrary  to,  and  adverse  to,  the 
perfect  power  is  indicated.  This  adverse  power  is  the 
one  which  mars  the  perfection  of  the  creature,  whether 
such  creature  be  great  or  small ;  hence  it  becomes  rival 
to  and  stands  up  against  the  perfect  creative  governing 
power.  If  therefore  the  perfect  power  established  a 
great  purpose,  the  indications  are  that  this  purpose 
involves  the  complete  downfall  and  overthrow  of  the 
adverse  power  that  makes  aggression  upon  and  mars 
every  creature ;  hence  it  now  follows  that  of  these  two 
powers  one  is  the  Lord  of  hosts  and  the  other  is  Satan, 
King  of  Evil ;  wherefore  (see  Isa.  xiv.  24-27)  "  the 


84  INDICATIONS  OF  THE  BOOK  OF  JOB. 

Lord  of  hosts  hath  sworn,  saying,  Surely  as  I  have 
thought,  so  shall  it  come  to  pass ;  and  as  I  have  pur- 
posed, so  shall  it  stand  : 

*^That  I  will  break  the  Assyrian  in  my  land,  and 
upon  my  mountains  tread  him  under  foot :  then  shall 
his  yoke  depart  from  off  them,  and  his  burden  depart 
from  off  their  shoulders. 

"This  is  the  purpose  that  is  purposed  upon  the 
whole  earth  :  and  this  is  the  hand  that  is  stretched  out 
upon  all  the  nations. 

"  For  the  Lord  of  hosts  hath  purposed,  and  who 
shall  disannul  itf  and  his  hand  is  stretched  out,  and 
who  shall  turn  it  back  ?'' 

If  the  perfect  Power  permits  dereliction  of  order  in 
the  animate,  intelligent  creature,  then  the  indication 
comes  forth  that  such  intelligent  creature  is  a  free 
agent;  but,  that  the  perfect  Power  might  retain  his 
perfection,  the  Law  entered  (see  Gen.  ii.  16,  17)  for 
the  government  of  all  hosts,  heavenly  and  earthly. 

Under  the  rule  of  the  perfect  Power  (see  Rom.  vii. 
9)  man  was  safe,  but  under  the  Law  (see  iii.  25-26 ; 
Rom.  vii.  9)  man  was  not  in  safety.  Why?  Because 
of  his  free  agency.  Why  because  of  his  free  agency  ? 
As  a  free  agent  man  was  not  in  safety  because  of  the 
great  strength  of  Satan,  King  of  Evil.  If,  therefore, 
man  as  a  free  agent  is  not  in  safety  because  of  the 
great  strength  of  Satan,  truly  what  is  the  life  of  the 
creature  that  he  as  a  class,  order,  or  genus  should  live 
forever  compassed  with  pain  and  sorrow?  Live  for- 
ever !  would  not  the  creature  rather  choose  death,  and 
with  Job  say  of  life,  "I  loathe  it,  I  would  not  live 
alway  ?^'     Job  continues, — 


INDICATIONS  OF  THE  BOOK  OF  JOB.  85 

VII.  17-19.  "What  is  man,  that  thou  shouldest 
magnify  him  ?  and  that  thou  shouldest  set  thine  heart 
upon  him  ? 

"  And  that  thou  shouldest  visit  him  every  morning, 
and  try  him  every  moment? 

"  How  long  wilt  thou  not  depart  from  me,  nor  let 
me  alone  till  I  swallow  down  my  spittle?" 

Man  was  predestinated  and  called  as  a  great  and 
peculiar  instrumentality  in  the  overthrow  of  the 
Power  of  Evil,  and  in  the  redemption  of  the  Fallen. 
With  man  the  Law  entered  by  which  the  oifence 
abounded  ;  by  the  abounding  of  the  oifence  evil  could 
be  judged,  and  judgment  could  be  rendered  against  it. 
Should  man,  however,"  be  perfect  under  the  Law,  then 
righteousness  by  works  on  the  part  of  the  creature 
would  be  established,  but  the  creature  would  un- 
dergo trial  every  moment  that,  perchance,  the  offence 
might  abound  ;  Job,  however,  longs  for  a  respite  from 
the  grievous  trial  that  has  befallen  him.  Job  con- 
tinues,— 

VII.  20-21.  "  I  have  sinned  ;  what  shall  I  do  unto 
thee,  O  thou  preserver  of  men  ?  why  hast  thou  set  me 
as  a  mark  against  thee,  so  that  I  am  a  burden  to  my- 
self? 

"  And  why  dost  thou  not  pardon  my  transgression, 
and  take  away  mine  iniquity  ?  for  now  shall  I  sleep  in 
the  dust ;  and  thou  shalt  seek  me  in  the  morning,  but 
I  shall  not  6e." 

Thus  Job  admits  transgression  and  sin  on  his  part ; 
but  why  is  it  that  his  life  is  spared,  and  that  tribula- 
tion still  compasses  him?  If  the  life  of  Job  is  spared 
after  his  fall  into  sin,  and  if  his  transgression  and  in- 


86  INDICATIONS  OF  THE  BOOK  OF  JOB. 

iquity  are  not  forgiven,  then  the  indications  are  that 
Job  has  some  special  mission  to  fulfil  outside  of  his 
own  immediate  welfare ;  for  he  said  (verse  20),  "  What 
shall  I  do  unto  thee,  O  thou  preserver  of  men  T'  thus 
recognizing  God  as  the  preserver  of  men ;  which  recog- 
nition is  not  comprehended  in  the  arguments  of  Eli- 
phaz.  If  God  is  the  Preserver  of  men,  then  he  must 
be  the  Redeemer  of  men  also,  for  all  men  are  included 
under  sin;  hence  the  permitted  tribulation  that  con- 
tinues in  the  House  of  Man  indicates  mission  on  the 
part  of  fallen  man. 

Under  the  Law,  with  his  iniquity  and  transgression 
upon  him,  Job  would  indeed  sleep  in  the  dust,  and 
would  be  no  more,  so  that  even  the  Preserver  of 
men  would  seek  for  him  and  find  him  not.  Why? 
Because  the  Law  entered  for  the  destruction  of  Evil, 
and  when  the  destruction  of  Evil  shall  have  been 
accomplished,  then  the  Preserver  of  men  will  find 
it  no  more,  or  the  Law  would  have  entered  in  vain ; 
hence  Job's  transgression  must  be  pardoned  and  his 
iniquity  taken  away  through  the  labors  of  his  Re- 
deemer. 

Job  as  the  progenitor  of  the  Third  Race  may  be 
considered  as  representative  of  the  Third  Race; 
wherefore  the  transgression  of  Job  becomes  a  different 
quantity  from  his  iniquity.  Job's  transgression,  as 
the  representative  of  the  Third  Age,  may  indicate  the 
transgressions  of  the  people  of  the  Third  Age ;  while 
Job's  iniquity  indicates  the  iniquity  of  both  the  First 
and  Second  races  of  men  that  has  fallen  upon  him  as 
representative  of  the  Third  Race. 

The  descent  of  iniquity  from  father  to  son,  or  from 


INDICATIONS  OF  THE  BOOK  OF  JOB.  37 

one  generation  to  another,  is  governed  by  a  law,  which 
law  is  specially  proclaimed  as  follows  (Ex.  xxxiv.  7) : 
"  Visiting  the  iniquity  of  the  fathers  upon  the  children, 
and  upon  the  children's  children,  unto  the  third  and  to 
the  fourth  generation/^ — in  which  the  four  generations 
point  to  the  Four  Ages  of  Man,  and  of  which  Job  is 
representative  of  the  Third.  Hence  Job's  questions 
embody  a  prayer  for  the  forgiveness  of  his  transgres- 
sion and  for  the  taking  away  of  the  iniquity  that  has 
fallen  upon  him  through  the  operation  of  the  great 
Law  of  Iniquity. 

YIII.  1-3.  "Then  answered  Bildad  the  Shuhite, 
and  said, 

"  How  long  wilt  thou  speak  these  things  f  and  how 
long  shall  the  words  of  thy  mouth  be  like  a  strong 
wind? 

"  Doth  God  pervert  judgment  ?  or  doth  the  Almighty 
pervert  justice?" 

The  words  of  Job  (see  vii.  20,  21)  still  indicated 
his  faith  in  the  redemption  of  men  by  the  Preserver  of 
men ;  not  only  those  of  his  own  Age,  but  those  of  the 
two  Ages  preceding  him.  Bildad,  however,  evidently 
siding  with  the  philosophy  of  Eliphaz,  considers  Job's 
words  as  wind ;  as  vain,  visionary,  baseless.  Why  ? 
Because  through  the  ruling  of  the  Law,  or  First  Cove- 
nant, the  transgressor  shall  surely  die.  Therefore, 
standing  upon  the  immutability  of  this  decree,  Bildad 
asks,  "Doth  God  pervert  judgment?"  In  the  face  of 
this  immutable  decree,  even  as  Bildad  implies,  how  is 
it  possible  for  man's  transgression  to  be  forgiven  and 
his  iniquity  pardoned  without  perverting  the  judgment 


88  INDICATIONS  OF  THE  BOOK  OF  JOB. 

of  God  ?  for  the  host  of  Evil  is  under  the  ruling  of  the 
Law  also ;  or  how  is  it  possible  that  man's  iniquity  be 
pardoned,  and  the  iniquity  of  the  Evil  Host  rest  upon 
its  own  base,  without  perverting  the  justice  of  the 
Almighty  ? 

These  great  questions  find  a  solution  in  the  manner 
of  the  redemption  as  set  forth  in  the  records  of  both 
the  Old  Testament  and  the  New.  What  is  the  manner 
of  the  redemption  as  thus  set  forth  ?  It  is  this, — viz., 
that  a  body  (see  Heb.  x.  4-10;  Ps.  xl.  6-8)  was  pre- 
pared for  the  Son  that  in  it  he  might  do  the  will  of 
God.  This  body  is  not  the  flesh  of  man,  but  was  and 
is  (see  Col.  i.  13-15)  the  first-born  of  every  creature; 
and  the  beginning  (see  Rev.  iii.  14)  of  the  creation  of 
God ;  and  which  (see  Rev.  xii.)  was  invested  by  the 
Son  before  the  calling  of  man. 

As,  therefore,  the  Word  of  God  invested  this  body, 
so  the  Word  became  the  only  begotten  Son  of  God ; 
and,  by  the  investment,  this  body  became  his  flesh. 
The  Son  of  God  in  this  body  (see  St.  John  x.  17,  18) 
possesses  the  power  of  laying  down  his  life  and  of 
taking  it  up  again ;  should,  therefore,  any  one  be  re- 
generated, or  born  into  this  body,  then  such  a  one 
would  die  with  the  Son  when  he  made  his  great  atone- 
ment for  sin,  and  would  rise  again  with  him  from  the 
dead. 

The  regeneration  of  man  is  accomplished  (see  Ex. 
xxix.  33)  through  the  eating  of  those  things  where- 
with the  atonement  was  made ;  therefore,  as  the  atone- 
ment for  the  sins  of  man  was  made  by  the  Son  in  the 
body  that  was  prepared  for  him,  so  this  body  must  be 
eaten  by  man ;  and  by  the  eating  thereof  the  spirit  of 


INDICATIONS  OF  THE  BOOK  OF  JOB.  §9 

man  becomes  regenerated,  or  born  into  it,  thus  becoming 
clothed  with  it. 

If  the  spirit  of  man  dies  with  Christ  in  this  body, 
and  if  it  rises  with  Christ  in  this  body,  wherein  is  the 
judgment  of  God  perverted?  or  wherein  is  the  justice 
of  the  Almighty  perverted?  Is  not  the  Law  fulfilled 
to  the  very  letter  as  far  as  man  is  concerned  ?  and  does 
not  the  body  of  sinful  flesh  lie  dead  forever?  More- 
over, does  not  the  spirit  of  man  die  an  absolute  death 
in  Christ,  the  Messiah?  The  judgment  and  justice  of 
the  Almighty  are  clear,  the  Law  is  fulfilled  to  the  very 
letter,  the  spirit  of  man,  clothed  with  its  unblemished 
body,  lives  in  the  regeneration  and  redemption  thus 
provided,  while  the  body  of  sinful  flesh,  unsightly,  un- 
desired,  moulders  to  its  kindred  dust  never  to  be  re- 
called ;  yet  the  image  of  the  earthy,  even  from  youth 
to  old  age,  may  ever  be  assumed  to  reveal  the  loved 
ones  to  their  friends.  Bildad,  however,  like  Eliphaz, 
seems  to  see  no  beyond  for  the  transgressor ;  the  yawn- 
ing abyss  becomes  his  finality ;  for  he  states, — 

VIII.  4-7.  "  If  thy  children  have  sinned  against 
him,  and  he  have  cast  them  away  for  their  transgres- 
sion ; 

"  If  thou  wouldest  seek  unto  God  betimes,  and  make 
thy  supplication  to  the  Almighty ; 

"If  thou  wert  pure  and  upright;  surely  now  he 
would  awake  for  thee,  and  make  the  habitation  of  thy 
righteousness  prosperous. 

"  Though  thy  beginning  was  small,  yet  thy  latter  end 
should  greatly  increase.'^ 

Wherefore  Bildad  considers  the  destruction  of  Job's 
children  (see  i.  18,  19),  because  of  their  transgression, 


90  INDICATIONS  OF  THE  BOOK  OF  JOB. 

as  a  final  casting  avv^ay,  but  that  Job  may,  if  lie  make 
supplication  to  the  Almighty,  and  if  he  were  pure  and 
upright,  increase  and  multiply  and  become  greatly  in- 
creased again  at  the  latter  end ;  which  end,  doubtless, 
is  that  of  his  natural  life ;  hence  Bildad's  deductions 
coincide  with  the  views  of  Eliphaz  as  expressed  (v.  25 
-27).     Bildad  continues, — 

YIII.  8-10.  ^'  For  inquire,  I  pray  thee,  of  the 
former  age,  and  prepare  thyself  to  the  search  of  their 
fathers : 

"(For  we  are  hid  of  yesterday,  and  know  nothing, 
because  our  days  upon  earth  are  a  shadow :) 

"  Shall  not  they  teach  thee,  and  tell  thee,  and  utter 
words  out  of  their  heart  ?^' 

In  the  light  that  Job  is  the  progenitor  or  Adam  of 
the  Third  Race,  then  the  former  age  referred  to  by 
Bildad  would  indicate  the  Second  Race,  while  their 
fathers  would  indicate  the  First  Race;  hence,  by  re- 
search into  the  history  of  these  two  Ages  (for  Job,  as 
the  Adam  of  the  Third  Race,  was  created  before  the 
destruction  of  the  Second),  the  increase  and  multipli- 
cation of  the  races  pertaining  thereto  would  be  brought 
to  Job's  notice  as  indicating  the  probable  increase  and 
multiplication  of  the  Third  Race. 

Inasmuch,  however,  as  both  the  First  and  Second 
races  of  men  were  swept  away  because  of  their  trans- 
gressions, it  is  not  improbable  but  that  Job's  personal 
trial  took  place  about  the  time  of  the  great  Heddekelic 
Famine  that  destroyed  the  Second ;  hence  the  words  of 
both  Eliphaz  and  Bildad,  in  which  they  pointed  to  the 
probable  increase  and  multiplication  of  Job,  could  have 
been  based  upon  their  knowledge  of  the  longevity  and 


INDICATIONS  OF  THE  BOOK  OF  JOB.  91 

fate  of  the  first  two  races,  and  as  considering  Job  to  be 
tlie  escaping  remnant  or  the  Noah  of  the  Third  race, 
as  well  as  the  Adam  or  progenitor  thereof,  for  with 
the  destruction  of  the  Second  race  many  of  the  Third 
must  have  perished  also;  the  parallel  being  witnessed 
later  (see  Gen.  vi.,  vii.),  in  the  history  of  the  Deluge 
that  overwhelmed  the  Third  race  and  nearly  all  of  the 
Fourth  that  lived  contemporary  with  it. 

The  Adam  of  the  Fourth  race  did  not  survive  until 
the  Deluge ;  wherefore  Noah  was  chosen  as  the  escap- 
ing remnant;  but  the  overlap  of  the  Second  and  Third 
Ages  or  Races  was  about  three  hundred  years  less  than 
the  overlap  of  the  Third  and  Fourth,  whereby  the 
actual  years  of  Job's  life  are  brought  within  the  scope 
of  probability. 

The  words  of  Bildad,  "  For  we  are  but  of  yesterday, 
and  know  nothing,  because  our  days  upon  earth  are  a 
shadow,"  also  point  to  the  earlier  years  of  the  Third 
Age,  or  to  the  overlap  of  the  Second  and  Third  races, 
while  the  history  of  the  preceding  ages  will  indi- 
cate a  scale  for  approximating  the  years  of  the  Third. 
Bildad  continues, — 

VIII.  11-19.  "Can  the  rush  grow  up  without 
mire?  can  the  flag  grow  without  water? 

"  Whilst  it  is  yet  in  his  greenness,  and  not  cut  down, 
it  withereth  before  any  other  herb. 

"So  are  the  paths  of  all  that  forget  God;  and  the 
hypocrite's  hope  shall  perish: 

"  Whose  hope  shall  be  cut  off,  and  whose  trust  shall 
he  a  spider's  web. 

"He  shall  lean  upon  his  house,  but  it  shall  not 
stand :  he  shall  hold  it  fast,  but  it  shall  not  endure. 


92  INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  He  is  green  before  the  sun,  and  his  branch  shooteth 
forth  in  his  garden. 

"  His  roots  are  wrapped  about  the  heap,  and  seeth 
the  place  of  stones. 

"  If  he  destroy  him  from  his  place,  then  it  shall 
deny  him,  saying,  I  have  not  seen  thee. 

"  Behold  this  is  the  joy  of  his  way,  and  out  of  the 
earth  shall  others  grow/' 

Thus  Bildad  adheres  to  the  philosophy  of  Eliphaz 
that  the  transgressor  is  cast  out  of  his  place  forever, 
and  also,  that  his  place  shall  deny  him,  saying,  "I 
have  not  seen  thee,''  while  out  of  the  earth  others 
shall  grow;  hence,  according  to  Bildad,  as  one  genera- 
tion or  race  is  swept  away,  or  passes  from  the  scene, 
others  rise  up  to  take  its  place ;  but  not  one  word  sig- 
nificant of  redemption  or  of  restoration  is  let  fall. 
Bildad  continues, — 

yill.  20-22.  "  Behold,  God  will  not  cast  away  a 
perfect  man,  neither  will  he  help  the  evil  doers  : 

"  Till  he  fill  thy  mouth  with  laughing,  and  thy  lips 
with  rejoicing. 

"  They  that  hate  thee  shall  be  clothed  with  shame  ; 
and  the  dwelling  place  of  the  wicked  shall  come  to 
nought." 

Here  Bildad  accords  life  to  a  perfect  man ;  but 
who  is  perfect?  None.  Hence  Bildad  intimates  that 
help  must  come  to  evil-doers  that  they  be  not  cast 
away  before  their  days  have  run  out  (for  by  com- 
parison with  previous  ages  he  accredited  Job  with 
length  of  days, — that  is,  with  a  full  natural  life) ;  but, 
he  continues,  '*  the  dwelling  place  of  the  wicked  shall 
come  to  nought,"  by  which  the  destruction  of  the  trans- 


INDICATIONS  OF  THE   BOOK  OF  JOB.  93 

gressor,  whether  or  no  his  days  have  ruD,  only  is  in- 
dicated. 


IX.  1,  2.  "Then  Job  answered  and  said, 

"  I  know  it  is  so  of  a  truth  :  but  how  should  man 
be  just  with  God?'' 

Job,  of  a  truth,  knows  that  God  will  not  cast 
away  a  perfect  man ;  but  how  can  a  man  be  just  with 
God?  or  how  can  a  man  be  perfect  with  God? 
That  he  cannot,  under  the  Law,  Job  indicates  as 
follows : 

IX.  3.  "  If  he  will  contend  with  him,  he  cannot 
answer  him  one  of  a  thousand." 

If,  under  the  Law,  man  cannot  answer  God  one  of 
a  thousand,  be  they  thoughts,  words,  or  actions,  then 
the  situation  becomes  evident  that  man  cannot  be  per- 
fect or  just  with  God ;  for  his  answers  would  be  full 
of  error;  whence,  inasmuch  as  (see  Heb.  ii.  4;  Gal. 
iii.  11)  the  just  shall  live  by  faith,  it  follows  that  the 
Law  must  be  set  aside  that  all  thought  and  action  be 
justified  through  the  Word  or  assenting  Power  of  the 
Infinite  Majesty  which  alone  is  all-wise  and  capable, 
to  order,  answer,  and  govern  all  things.  Job  con- 
tinues,— 

IX.  4.  "  He  is  wise  in  heart,  and  mighty  in  strength  : 
who  hath  hardened  himself  against  him,  and  hath  pros- 
pered ?" 

Is  it  possible  for  one  under  the  Law  to  contend 
with  the  Almighty  and  prosper?  Even  an  upright 
man  contending  for  righteousness  may  fall  into  error, 
how  much  less,  then,  can  one  that  is  a  transgressor 
contend  against  God  and  prosper, — that  is,  fulfil  the 

8* 


94  INDICATIONS  OF  THE  BOOK  OF  JOB. 

Law;  wherefore  the  indication  follows  still  further 
that  justification  of  thought  and  action  can  only  be 
found  through  the  assenting  Power  of  the  Infinite 
Majesty, 

IX.  5-12.  ''Which  removeth  the  mountains,  and 
they  know  not ;  which  overturneth  them  in  his 
anger ; 

"  Which  shaketh  the  earth  out  of  her  place,  and  the 
pillars  thereof  tremble ; 

"  Which  commandeth  the  sun,  and  it  riseth  not ;  and 
sealeth  up  the  stars ; 

"  Which  alone  spreadeth  out  the  heavens,  and  tread- 
eth  upon  the  waves  of  the  sea ; 

"  Which  maketh  Arcturus,  Orion,  and  Pleiades,  and 
the  chambers  of  the  south  ; 

"Which  doeth  great  things  past  finding  out;  yea, 
and  wonders  without  number. 

^'  Lo,  he  goeth  by  me,  and  I  see  him  not :  he  passeth 
on  also,  but  I  perceive  him  not. 

"  Behold,  he  taketh  away,  who  can  hinder  him  ?  who 
will  say  unto  him,  What  doest  thou?'^ 

Such  is  the  Word  or  Assenting  Power  of  the  Infinite 
Majesty  in  whom  (see  Col.  ii.  9)  all  the  fulness  of  the 
Godhead  dwells  bodily.  Can  ought  but  perfection 
follow  the  assent  of  such  a  Power?  No;  hence  the 
text  continues, — 

IX.  13.  "i/"  God  will  not  withdraw  his  anger,  the 
proud  helpers  do  stoop  under  him." 

Thus  the  proudest  stoop  under  the  anger  of  the 
Supreme  Unity.     Job  continues, — 

IX.  14,  15.  "How  much  less  shall  I  answer  him, 
and  choose  out  ray  words  to  reason  with  him  ? 


INDICATIONS  OF  THE  BOOK  OF  JOB.  95 

"  Whom,  though  I  were  righteous,  yet  would  I  not 
answer,  hut  I  would  make  supplication  to  my  judge." 

Thus  Job,  even  though  he  were  righteous,  throws 
himself  altogether  into  the  hands  of  the  Almighty, 
that  the  Almighty  may  justify  him  in  all  his  thought 
and  action,  word  and  deed.     Job  continues, — 

IX.  16-18.  ^^  If  I  had  called,  and  he  had  answered 
me ;  yet  w^ould  I  not  believe  that  he  had  hearkened 
unto  my  voice. 

"For  he  breaketh  me  with  a  tempest,  and  multiplieth 
my  wounds  without  cause. 

"He  will  not  suffer  me  to  take  my  breath,  but 
filleth  me  with  bitterness." 

Inasmuch  as  all  of  this  happens  to  Job  under  the 
ruling  of  the  Law,  how  can  Job  discriminate  between 
the  penalties  due  to  his  own  transgression,  and  how 
much  is  due  to  the  aggression  of  the  Adversary  ?  for 
the  latter  by  his  aggression  fills  the  measure  of  his 
iniquity.  Let  the  Almighty  take  his  protection  from 
the  creature,  and  let  the  creature  stand  upon  his  free 
agency,  what  follows  ?  Transgression  :  the  penalty  of 
which  is  death.  Should  the  protection  of  the  Almighty 
be  taken  from  the  transgressor,  be  the  transgression 
ever  so  slight,  then  the  Evil  Kingdom  will  overwhelm 
and  plunge  him  into  deep  tribulation  far  beyond  all 
commeasurable  or  equitable  call. 

Should  the  Almighty  permit  this  tribulation,  then 
Job's  words  gain  their  strength  in  that  the  Almighty 
did  not  prevent  it;  but  the  Law  entered  that  the 
offence  should  abound  and  judgment  be  rendered; 
hence  it  follows  that  the  protecting  arm  of  the  Al- 
mighty is  continually  stretched  forth  over  the  creature 


96  INDICATIONS  OF  THE  BOOK   OF  JOB. 

lest  ao  excess  of  grief  and  woe  should  fall  upon  it,  or 
that  an  excess  of  tribulation,  calamity  greater  than  it 
could  bear,  should  fall  upon  any  one  generation. 
Many  calls,  therefore,  to  the  Almighty  are  answered, 
but  the  answer  is  unknown,  unrecognized,  because  tribu- 
lation is  not  entirely  taken  away,  and  the  Law  com- 
pletely set  aside.     Job  continues, — 

IX.  19,  20.  ''If  /  sj^eak  of  strength,  lo,  he  is 
strong :  and  if  of  judgment,  who  shall  set  me  a  time 
to  plead  f 

"  If  I  justify  myself,  mine  own  mouth  shall  con- 
demn me :  if  I  say,  I  am  perfect,  it  shall  also  prove 
me  perverse." 

These  words  are  evidently  the  words  of  a  creature 
that  is  under  transgression,  and  under  the  Law ;  where- 
fore, high  as  the  standard  of  Job's  excellence  may  be, 
he  is  far  too  weak  to  fulfil  all  the  Law.  Job  con- 
tinues,— 

IX.  21,  22.  '^  Though  I  ivere  perfect,  yet  would  I 
not  know  my  soul :  I  would  despise  my  life. 

''  This  is  one  thingj  therefore  I  said  ity  He  destroyeth 
the  perfect  and  the  wicked." 

Why  should  Job  despise  his  life  were  he  perfect? 
The  indications  are  that,  were  Job  perfect,  he  would 
live  in  the  Law ;  and  w^ere  he  to  live  in  the  Law,  then 
the  temptation  to  do  evil  would  ever  be  before  him. 
Should  evil  ever  be  before  him,  then  the  Law  would 
become  established  as  a  ruling  principle  by  which  the 
shadowy  vale  would  be  filled  with  countless  victims 
that  never  more  would  awaken  into  renewed  life.  Job 
as  a  perfect  man  might  live  in  the  Law,  but  myriads 
would  perish,  while  Evil  would  become  enthroned  for- 


INDICATIONS  OF  THE  BOOK  OF  JOB.  97 

ever ;  hence  all  must  die,  perfect  and  imperfect,  that 
Evil  die  the  same  death :  Christ  the  perfect,  to  sepa- 
rate the  good  from  the  evil ;  and  the  Evil,  for  its 
transgression.  When  this  shall  have  become  fulfilled, 
then  it  is  evident  that  the  Law  has  reached  its  van- 
ishing point,  and  that  justification  of  all  thought  and 
action  by  and  through  the  Word  or  Assenting  Power 
of  the  Infinite  Majesty  will  forever  be  the  ruling 
principle  in  the  government  of  all  hosts;  well,  there- 
fore, may  Job  despise  a  perfect  life  under  the  Law. 
Job  continues, — 

IX.  23.  ^'  If  the  scourge  slay  suddenly,  he  will 
laugh  at  the  trial  of  the  innocent.'' 

Thus  the  perfect  or  the  innocent  may  be  slain  or 
changed  (see  1  Cor.  xv.  51,  52)  "in  a  moment,  in  the 
twinkling  of  an  eye ;"  but,  again,  the  innocent  may  be 
given  over  to  great  trial  that  the  aggressive  spirit  of 
the  Evil  Kingdom  be  proved  beyond  all  question  or 
doubt;  hence  Job  continues, — 

IX.  24.  "  The  earth  is  given  into  the  hand  of  the 
wicked  :  he  covereth  the  faces  of  the  judges  thereof; 
if  not,  where,  and  who  is  he?" 

The  truth  of  this  saying  is  palpable,  for  evil  is  met 
with  and  seen  on  every  side.  Who  is  the  author  of 
all  the  misery  thus  witnessed?  Job,  himself,  evi- 
dently asks  the  same  question.  Shall  it  be  laid  to  the 
charge  of  the  Kingdom  of  Kighteousness  ?  or  shall  it 
be  laid  to  the  charge  of  the  Kingdom  of  Evil  ?  Un- 
doubtedly to  the  Kingdom  of  Evil ;  for,  should  the 
excess  of  misery  that  befalls  the  creature  emanate  from 
the  Kingdom  of  Righteousness,  what  guarantee  can 
possibly  exist,  or  can  be  given,  that  misery  will  ever 


98  INDICATIONS  OF  THE  BOOK  OF  JOB. 

be  abolished?  Clearly  none;  hence  the  supreme  per- 
fection of  the  Infinite  Power  forbids  the  conclusion 
that  misery  emanates  from  the  Kingdom  of  Righteous- 
ness. AVherefore,  as  the  condition  of  good  and  the 
condition  of  evil  are  manifest  to  and  in  each  indi- 
vidual intelligence,  why,  as  Job  intimates,  should  there 
not  be  judges  or  heads  thereto? 

The  indications  are  that  there  is  a  head  to  the  King- 
dom of  Righteousness  that  is  purely  righteous,  that 
there  is  a  head  to  the  Kingdom  of  Evil  that  is  the 
source  and  fountain  of  all  essential  evil,  and  that  the 
earth  is  given  into  the  hand  of  the  latter, — ^as  wMtnessed 
in  the  history  of  Job  and  his  family, — that  he  may 
prove  himself  to  be  the  source  and  fountain  of  evil. 
Job  continues, — 

IX.  25,  26.  "  Now  my  days  are  swifter  than  a  post : 
they  flee  away,  they  see  no  good. 

^'  They  are  passed  away  as  the  swift  ships :  as  the 
eagle  that  hasteth  to  the  prey." 

These  verses  contain  a  summary  of  Job's  labors 
under  the  Law.  What  is  this  summary?  Failure, 
failure,  failure :  his  days  pass ;  tliey  see  no  good  :  his 
days  pass;  they  are  as  the  wake  of  a  swift  ship  that  is 
soon  lost  forever  in  the  troubled  surge  of  the  ocean  : 
his  days  pass;  they  are  like  the  path  of  the  eagle 
whose  swift  flight  leaves  no  mark  upon  the  air.  Un- 
der the  Law  man  cannot  throw  down  the  mighty 
power  of  Satan;  as  a  free  agent  man  cannot  repulse 
evil  in  all  its  varied  forms;  hence,  as  one  broken  link 
severs  the  chain,  some  misstep  throws  down  the  subju- 
gator, breaks  his  calling,  and  leaves  him  bondman  to 
evil.     Job  continues, — 


INDICATIONS  OF  THE  BOOK  OF  JOB.  99 

IX.  27,  28.  "If  I  say,  I  will  forget  my  complaint, 
I  will  leave  off  my  heaviness,  and  comfort  myself ; 

"  I  am  afraid  of  all  my  sorrows,  I  know  that  thou 
wilt  not  hold  me  innocent." 

If  Job  is  a  transgressor, — of  which  there  is  little 
doubt, — any  disregard  of  his  transgression  would  be 
counted  against  him ;  and  should  he  comfort  himself 
by  compromising  with  evil,  then  he  could  not  be 
counted  innocent.     Job  continues, — 

IX.  29.  "  Jy*  I  be  wicked,  why  then  labour  I  in 
vain  ?" 

If  Job  is  a  transgressor,  why  then,  even  as  he  asks, 
does  he  labor  in  vain?  or  why  does  he  continue  to 
labor  ?  or  why  is  he  not  cut  off  for  his  transgression  ? 
for  continued  labor  on  his  part  cannot  restore  his  pris- 
tine purity,  neither  can  future  labors  on  his  part  cast 
down  evil  and  fulfil  his  mission  as  a  subjugator;  which 
conditions  Job  indicates  as  follows : 

IX.  30,  31.  "  If  I  wash  myself  with  snow  water, 
and  make  my  hands  never  so  clean  ; 

"Yet  shalt  thou  plunge  me  in  the  ditch,  and  mine 
own  clothes  shall  abhor  me." 

Hence  no  future  righteousness  on  the  part  of  Job 
can  ever  take  away  his  transgression  and  restore  him 
to  his  original  purity ;  moreover,  the  Law  (see  Gen.  ii. 
16,  17)  positively  declares  that  the  transgressor  shall 
die.  Should,  therefore,  any  righteous  action  on  the 
part  of  Job  take  away  his  sin,  then  the  Law  would  be 
made  void,  and  with  it  the  Word  of  the  Power  giving 
it  forth.  Job's  words,  however,  clearly  point  to  the 
impossibility  of  free  agency  or  righteousness  by  works 
following  transgression  to  nullify  such  transgression ; 


100        INDICATIONS  OF  THE  BOOK  OF  JOB. 

wherefore  Job  accepts  the  certainty  of  the  fulfilment  of 
the  Law  that  was  established  by  the  Most  High  for 
the  overthrow  of  the  transgressor  irrespective  of  host. 
Furthermore,  of  the  Most  High  Job  states, — 

IX.  32,  33.  "  For  he  is  not  a  man,  as  I  am,  that  I 
should  answer  him,  and  we  should  come  together  in 
judgment. 

"Neither  is  there  any  daysman  betwixt  us,  that 
might  lay  his  hand  upon  us  both.^' 

In  these  verses  Job  recognizes  and  acknowledges 
the  supremacy  of  the  Most  High,  and  hence  the  im- 
mutability of  the  Law  that  he  set  forth  for  the  gov- 
ernment of  all  hosts.  No  power  exists,  therefore,  or 
can  arise  in  the  future,  that  can  come  together  in 
judgment  with  the  Most  High,  the  Supreme  Unity, 
that  it  should  disannul  and  bring  to  naught  any  of 
his  decrees,  that  it  should  restore  the  transgressor,  or 
that  it  should  endow  the  transgressor  with  life.  Job 
continues, — 

IX.  34,  35.  "  Let  him  take  his  rod  away  from  me, 
and  let  not  his  fear  terrify  me : 

"  Then  would  I  speak,  and  not  fear  him  ;  but  it  is 
not  so  with  me.'' 

The  rod  of  the  Most  High  spoken  of  by  Job  ap- 
pears to  be  the  Law  or  First  Covenant.  Should  the 
Law  be  taken  away  from  Job,  then  he  could  speak  and 
not  fear,  for  without  the  Law  (see  Rom.  v.  13)  sin 
is  not  imputed,  although  transgression  may  exist;  hence 
under  such  conditions  Job  could  utter  many  sinful 
things  with  impunity;  but  it  is  not  so  with  him; 
wherefore  the  fear  of  the  Most  High  through  the  Law 
terrifies  him  ;  hence  he  continues, — 


INDICATIONS  OF  THE  BOOK  OF  JOB.         IQl 

X.  1-3.  "  My  soul  is  weary  of  my  life ;  I  will  leave 
ray  complaint  upon  myself;  I  will  speak  in  the  bitter- 
ness of  my  soul. 

"  I  will  say  unto  God,  Do  not  condemn  me ;  shew 
me  wherefore  thou  contendest  witli  me. 

"  Js  it  good  unto  thee  that  thou  shouldest  oppress, 
that  thou  shouldest  despise  the  work  of  thine  hands, 
and  shine  upon  the  counsel  of  the  wicked  ?'' 

Under  the  Law  with  its  penalties  Job  is  weary  of 
his  life;  but  death  comes  not  to  his  relief;  hence  he 
seeks  to  know  why  the  Almighty  contends  with  him, 
but  first  uttering  the  prayer,  ''  Do  not  condemn  me,'^ 
evidently  because  of  his  inquiry.  The  continued  tribu- 
lation of  Job  instead  of  his  cutting  oif  seems  to  indi- 
cate that  the  Lord  despised  the  work  of  his  hands,  and 
that  he  upheld  the  counsel  of  the  wicked ;  for  Job  is 
the  Lord's  creature,  while  Satan  is  not.  Of  this  mys- 
terious indication  Job  seeks  solution ;  hence  his  inquiry 
#  of  the  Almighty.     Job  continues, — 

X.  4-6.  "  Hast  thou  eyes  of  flesh?  or  seest  thou  as 
man  seeth  ? 

"  -4re  thy  days  as  the  days  of  man  ?  are  thy  years 
as  man's  days, 

"  That  thou  inquirest  after  mine  iniquity,  and 
searchest  after  my  sin  V 

These  verses  indicate  that  the  search  after  sin  and 
iniquity  by  the  Almighty  is  far  beyond  that  which  the 
eyes  of  man  can  see  or  the  days  of  man  can  compre- 
hend ;  hence  the  creature  sins  and  knows  it  not ;  but 
if  sin  must  be  blotted  out  of  existence,  and  evil  be 
overthrown,  then  such  sin  and  iniquity  must  be  im- 
puted  that  the  offence  abound  whether  the  creature 


102        INDICATIONS  OF  THE  BOOK  OF  JOB. 

(see  Lev.  iv.)  recognize  or  have  knowledge  of  such 
transgression  or  not.     Job  continues, — 

X.  7.  "  Thou  knowest  that  I  am  not  wicked ;  and 
there  is  none  that  can  deliver  out  of  thine  hand." 

This  verse  indicates  that  Job's  transgression  is  un- 
known to  him,  that  he  has  sinned  through  ignorance, 
but  that  the  offence  is  known  to  the  Almighty.  The 
indication  is  clear,  however,  that  an  unknown,  unrec- 
ognized sin  produces  a  corresponding  blight  somewhere, 
and  it  points  to  vitality  on  the  part  of  the  Evil  King- 
dom ;  hence  the  eyes  of  man  cannot  discern  evil  in  all 
its  ramifications  that  he  should  successfully  meet  it  at 
every  step.  Moreover,  man  is  not  the  only  sin-tinctured 
host  that  is  under  the  Law;  but  the  Law  that  judges 
man  judges  all  hosts ;  wherefore  it  follows  that  man, 
from  the  strength  and  magnitude  of  these  hosts,  does 
not  comprehend  evil  in  all  its  reaches.    Job  continues, — 

X.  8-12.  "  Thine  hands  have  made  me  and  fashioned 
me  together  round  about ;  yet  thou  dost  destroy  me. 

"Remember,  I  beseech  thee,  that  thou  hast  made 
me  as  the  clay;  and  wilt  thou  bring  me  into  dust 
again  ? 

"  Hast  thou  not  poured  me  out  as  milk,  and  curdled 
me  like  cheese  ? 

"Thou  hast  clothed  me  with  skin  and  flesh,  and 
hast  fenced  me  with  bones  and  sinews. 

"Thou  hast  granted  me  life  and  favour,  and  thy 
visitation  hath  preserved  my  spirit." 

By  these  verses  Job  is  clothed  with  skin  and  flesh, 
bones  and  sinews,  and  is  made  as  the  clay ;  hence  the 
indications  are  strongly  marked  that  he  is  man  of 
Adam's  race.    When,  therefore,  such  a  one  under  tribu- 


INDICATIONS  OF  THE  BOOK  OF  JOB.        103 

lation  says  (see  verse  7),  "  Thou  knowest  that  I  am 
Dot  wicked/'  the  indications  are  that  he  is  a  trans- 
gressor suffering  under  unknown,  unrecognized  sin ; 
yet  notwithstanding  this  transgression,  life  and  favor 
is  granted  hin),and  the  visitation  of  God  has  preserved 
his  spirit ;  wherefore  he  continues, — 

X.  13.  "  And  these  things  hast  thou  hid  in  thine 
heart :  I  know  that  this  is  with  thee." 

Thus  by  his  belief  in  the  knowledge  of  God  con- 
cerning these  things  Job's  faith  in  a  life  beyond  the 
natural  existence  of  man  is  indicated.  Both  Eliphaz 
and  Bildad,  however,  consider  the  grave  as  sealing 
the  sum  of  existence.     Job  continues, — 

X.  14-17.  "If  I  sin,  then  thou  markest  me,  and 
thou  wilt  not  acquit  me  from  mine  iniquity. 

"  If  I  be  v/icked,  woe  unto  me ;  and  if  I  be  right- 
eous, yet  will  I  not  lift  up  my  head.  /  am  full  of 
confusion  ;  therefore  see  thou  mine  affliction  ; 

"  For  it  increaseth.  Thou  huntest  me  as  a  fierce 
lion :  and  again  thou  shewest  thyself  marvellous  upon 
me. 

"  Thou  renewest  thy  witnesses  against  me,  and  in- 
creasest  thine  indignation  upon  me ;  changes  and  war 
are  against  me." 

Hence  if  Job  sin  he  will  not  be  acquitted  from  his 
iniquity,  for  no  future  righteousness  on  his  part  (see 
ix.  30,  31)  can  make  void  the  Law  that  entered  for 
the  overthrow  of  Evil.  If  Job  sin  then  he  will  bear 
the  mark  of  his  transgression  ;  therefore,  are  the  afflic- 
tions that  compass  him  marks  of  transgression,  or  are 
they  not?  The  indications  are  that  the  sorrowful  con- 
dition of  Job  is  due  to  his  clothing  of  sinful  flesh ; 


104        INDICATIONS  OF  THE  BOOK  OF  JOB. 

that  he  is  suffering  because  of  transgression ;  for  why, 
under  the  Law,  should  a  perfectly  righteous  creature 
suffer?  That  he  will  not  suffer  is  plainly  set  forth  as 
follows  (Ex.  XV.  26) :  "  If  thou  wilt  diligently  hearken 
to  the  voice  of  the  Lord  thy  God,  and  wilt  do  that 
which  is  right  in  his  sight,  and  wilt  give  ear  to  his 
comnaandments,  and  keep  all  his  statutes,  I  will  put 
none  of  these  diseases  upon  thee,  which  I  have  brought 
upon  the  Egyptians :  for  I  am  the  Lord  that  healeth 
thee."  Hence,  as  God  is  no  respecter  of  persons,  the 
same  ruling  is  over  all  his  creatures ;  wherefore  it  fol- 
lows that  Job  suffers  tribulation  because  of  transgres- 
sion ;  and  that  woe  is  unto  him  because  of  transgres- 
sion. 

If,  however.  Job  should  be  righteous,  yet  would  he 
not  lift  up  his  head.  Why  ?  Because  Job's  righteous- 
ness would  be  established  through  the  Law;  and  if 
through  the  Law,  then  it  would  be  established  through 
free  agency ;  and  if  through  free  agency,  then  all  sin- 
tinctured  creatures  would  be  cut  off  by  the  Law  never 
more  to  reappear ;  while  nothing  would  or  could  insure 
righteousness  to  the  forthcoming  creature ;  for  it  is  cer- 
tain that  while  the  Law  shall  stand  supreme  as  the 
ruling  principle,  Evil  will  exist  as  an  aggressive  energy  ; 
hence  Job  is  full  of  confusion  ;  wherefore  it  follows  that 
if  Job  alone  were  perfectly  righteous  he  alone  would 
live  in  his  righteousness. 

Of  the  two  conditions  Job  calls  the  Lord's  attention 
to  the  transgressive.  Why  ?  Because  there  is  a  possi- 
bility of  the  redemption  of  the  creature  under  trans- 
gression that  may  be  general.  How  can  a  general  re- 
demption of  the  creature  be  accomplished  ?     It  can  be 


INDICATIONS  OF  THE  BOOK  OF  JOB.         105 

accomplished  by  the  separation  of  the  good  from  the 
evil,  '^the  precious"  (see  Jer.  xv.  19)  ^'from  the  vile.'^ 
When,  therefore,  the  good  shall  iiave  been  separated 
from  the  evil,  and  each  shall  rest  upon  its  own  base,  to 
which  will  the  creature  pertain  ?  The  indications  are 
that  the  unresurrected  body  of  sinful  flesh  points  to  the 
empty  triumph  of  evil,  to  the  habitation  of  the  crea- 
ture's iniquity,  while  the  spirit  of  man,  risen  with  Christ 
from  the  dead  and  clothed  with  Christ's  body,  the  body 
that  was  prepared  for  him  suitable  for  this  purpose, 
stands  witness  of  the  marvellous  glory  that  followed 
Christ's  labors  in  separating  the  good  from  the  evil, 
and  in  setting  the  good  upon  its  own  base. 

In  order  to  separate  the  good  from  the  evil  it  is 
manifest  that  the  great  Separator  must  be  cognizant 
of  both  the  good  and  evil  that  permeates  the  creature ; 
wherefore  Job  says,  ^'  Thou  huntest  me  as  a  fierce 
lion :  and  again  thou  she  west  thyself  marvellous  upon 
me."     Job  continues, — 

X.  18,  19.  "Wherefore  then  hast  thou  brought  me 
forth  out  of  the  womb  ?  Oh  that  I  had  given  up  the 
ghost,  and  no  eye  had  seen  me ! 

"  I  should  have  been  as  though  I  had  not  been  ;  I 
should  have  been  carried  from  the  womb  to  the  grave." 

Why  should  Job  thus  lament  anew  his  bringing 
forth  into  the  world?  Is  it  simply  because  of  the 
physical  suffering  that  has  come  upon  him  ?  The  in- 
dications are  that  his  lamentation  is  not  due  simply 
because  of  physical  suffering,  but  that  his  great  grief 
springs  from  the  knowledge  of  the  failure  of  his  mis- 
sion as  the  subjugator  of  evil.  Had  Job  never  been 
brought  forth  as  an  intelligent  creature, — he  being  the 

9* 


106        INDICATIONS  OF  THE  BOOK  OF  JOB. 

progenitor  or  first  man  of  a  newly-created  race  of  men, 
— the  thought  finds  place  in  the  heart  of  Job  that  per- 
haps another  would  have  arisen,  through  the  labors  of 
the  Creative  Power,  stronger  and  better  adapted  for  the 
work  of  man's  calling  than  he.  Inasmuch,  however, 
as  he  failed,  he  states, — 

X.  20-22.  ^*  Are  not  my  days  few  ?  cease  then,  and 
let  me  alone,  that  I  may  take  comfort  a  little, 

*^  Before  I  go  whence  I  shall  not  return,  even  to  the 
land  of  darkness  and  the  shadow  of  death ; 

"  A  land  of  darkness,  as  darkness  itself ;  and  of  the 
shadow  of  death,  without  any  order,  and  where  the  light 
is  as  darkness.'^ 

As,  therefore.  Job's  days  are  few,  and  as  he  is  over- 
whelmed with  affliction,  the  indication  becomes  strongly 
marked  that  he  does  not  sufier  as  a  perfectly  righteous 
man,  but  as  a  transgressor.  The  penalty  of  transgres- 
sion (see  Gen.  iii.  17)  is  death;  but  the  land  of  dark- 
ness to  which  Job  refers  as  a  dwelling-place  for  himself 
is  not  actual  death  ;  wherefore,  as  the  shadow  is  not  the 
substance,  so  neither  is  the  shadow  of  death  actual 
death.  Job  may  lay  aside  his  natural  life  and  take  his 
place  with  others  in  the  shadowy  vale,  but  inasmuch  as 
rest  in  this  vale  is  not  actual  death,  so  the  spirit  of  Job 
would  not  be  dead,  but  would  sleep  a  sleep  entirely  free 
from  all  knowledge  of  life  and  light;  the  darkness 
would  be  complete. 

How  can  this  land  be  the  shadow  of  death  simply, 
and  not  actual  death,  if  Job  shall  not  return  from 
thence  ? 

It  is  the  land  of  the  shadow  of  death  in  that  all  de- 
scend into  it  because  of  trans^rression.     If  all  descend 


IJSDICATIONS  OF   THE  BOOK  OF  JOB.         107 

into  it  because  of  transgression,  then,  clearly,  it  cannot 
be  actual  death,  or  the  creature  would  surely  pay  the 
penalty  of  his  transgression  in  his  own  person  as  called 
for  by  the  Law.  If  the  creature  pay  the  penalty  of 
his  own  transgression  in  his  own  person,  then  no  re- 
deemer can  arise ;  he  would  have  nothing  to  redeem  ;  a 
restorer  might  recall  the  creature  to  life  again,  but  such 
recall  would  bring  back  the  unregenerated  body  of 
sinful  flesh  ;  hence  the  land  of  the  shadow  of  death 
cannot  be  actual  death ;  but  as  the  land  of  the  shadow 
of  death,  wherein  the  departed  lie  sleeping,  the  possi- 
bility that  a  Redeemer  arose  becomes  a  probability. 

The  retention  of  Job  in  the  land  of  the  shadow  of 
death  indicates  that,  as  a  free  agent  and  a  transgressor, 
he  cannot  throw  aside  the  ruling  of  the  Law  and  return 
from  thence  at  his  will ;  and  that  he  is  held  there  a 
prisoner  until  a  redeemer  shall  arise  and  set  him  free 
from  his  bondage.  The  fact  that  Job  shall  go  to  the 
land  of  the  shadow  of  death  carries  with  it  the  certainty 
tliat  a  redeemer  shall  arise;  otherwise  such  dwelling 
would,  essentially,  be  absolute  death. 

Such  being  the  case,  the  indication  becomes  clear 
that  from  the  reign  of  death  among  men  in  the  First 
Ao^e  until  the  resurrection  of  the  Messiah  in  the 
Fourth  the  departed  slept  unconscious  of  any  exist- 
ence. That  they  were  not  absolutely  dead  is  indicated 
(St.  Luke  XX.  37,  38) ;  for,  in  the  day  of  Moses,  the 
God  of  Abraham,  the  God  of  Isaac,  and  the  God  of 
Jacob  was  the  God  of  the  living;  hence,  although 
Abraham,  Isaac,  and  Jacob  dwelt  in  the  land  of  the 
shadow  of  death,  and  their  natural  bodies  were  mould- 
ered into  dust,  yet  spiritually  they  were  living  and 


108        INDICATIONS  OF  THE  BOOK  OF  JOB. 

were  not  absolutely  dead.  After  the  resurrection  of 
the  Messiah,  however,  the  situation  of  the  departed 
was  and  is  very  different ;  for  now  the  indications  are 
that  the  grave  cannot  hold  its  victim  beyond  three 
days  and  three  nights  as  fulfilled  by  the  Messiah. 

XI.  1-4.  "  Then  answered  Zophar  the  Naamathite, 
and  said, 

^^ Should  not  the^multit^ide  of  wprds  be  answered? 
and  should  a  man  full  of  .talk  be  justified? 

*^  Should  thy  lies  make  men  hold  their  peace  ?  and 
when  thou  mockest,  shall  no  man  make  thee  ashamed  ? 

"  For  thou  hast  said,  My  doctrine  is  pure,  and  I  am 
clean  in  thine  eyes." 

What  is  Job's  doctrine?  Job's  doctrine  is  the  resur- 
rection of  the  creature  into  a  new  and  pure  life  after 
he  shall  have  laid  away  the  body  of  sinful  flesh  that 
pertains  to  the  natural  life ;  that  is.  Job  believes  in  the 
redemption  of  the  creature  from  the  bonds  and  penal- 
ties that  accrue  to  him  through  transgression  under  the 
Law.  Zophar,  however,  considers  Job's  doctrine  a  lie; 
wherefore  the  indication  follows  that  Zophar  endorses 
the  arguments  and  reasonings  of  both  Eliphaz  and 
Bildad,  that  there  is  no  life  to  the  creature  beyond  the 
grave. 

The  cleanness  of  Job's  hands  consists  in  the  positive 
declaration  of  his  doctrine  even  though  he  himself  be 
a  transgressor.  Moreover,  by  Job's  transgressive  con- 
dition the  force  of  his  doctrine  becomes  more  strongly 
marked  and  comprehended.     Zophar  continues, — 

XI.  5,  6.  "  But  oh  that  God  would  speak,  and  open 
his  lips  against  thee ; 


INDICATIONS  OF   THE  BOOK  OF  JOB.         109 

"And  that  he  would  shew  thee  the  secrets  of  wis- 
dom, that  they  are  double  to  that  which  is !  Know 
therefore  that  God  exacteth  of  thee  less  than  thine 
iniquity  deservethr 

If  Job's  doctrine  embodies  the  redemption  of  the 
creature  under  transgression,  then  Zophar's  words  (verse 
5)  make  God  condemn  redemption  through  the  utter- 
ances of  Job.  This  position  Zophar  further  confirms 
where  he  states  in  substance  that  God  exacts  of  Job 
less  than  his  iniquity  deserves  ;  hence,  considering  Job's 
affliction,  what  else  remains  but  to  cut  him  off  entirely? 
Zophar  continues, — 

XI.  7-9.  "  Canst  thou  by  searching  find  out  God  ? 
canst  thou  find  out  the  Almighty  unto  perfection  ? 

"  It  is  as  high  as  heaven ;  what  canst  thou  do  ? 
deeper  than  hell ;  what  canst  thou  know  ? 

"  The  measure  thereof  is  longer  than  the  earth,  and 
broader  than  the  sea." 

Truly,"  as  Zophar  asks,  who  can  comprehend  the 
Almighty  in  his  perfection?  None.  Wherein,  then, 
does  Job  derive  his  doctrine  of  redemption,  seeing  that 
the  Law  condemns  the  transgressor  and  in  no  way 
provides  for  the  redemption  of  the  transgressor  ?  Job's 
doctrine  is  based  upon  the  charge  given  to  the  Third 
Eace,  as  follows  (Rev.  iii.  1-6) :  ^'  And  unto  the  angel 
of  the  church  in  Sardis  write;  These  things  saith  he 
that  hath  the  seven  Spirits  of  God,  and  the  seven 
stars ;  I  know  thy  works,  that  thou  hast  a  name  that 
thou  livest,  and  art  dead. 

"  Be  watchful,  and  strengthen  the  things  which  re- 
main, that  are  ready  to  die  :  for  I  have  not  found  thy 
works  perfect  before  God. 


110        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  Remember  therefore  how  thou  hast  received  and 
heard,  and  hold  fast,  and  repent.  If  therefore  thou 
shall  not  watch,  I  will  come  on  thee  as  a  thief,  and 
thou  shall  not  know  what  hour  I  will  come  upon  thee. 

"  Thou  hast  a  few  names  even  in  Sardis  which  have 
not  defiled  their  garments ;  and  they  shall  walk  with 
me  in  white  :  for  they  are  worthy. 

"  He  that  overcometh,  the  same  shall  be  clothed  in 
white  raiment ;  and  I  will  not  blot  out  his  name  out  of 
the  book  of  life,  but  I  will  confess  his  name  before 
my  Father,  and  before  his  angels. 

"  He  that  hath  an  ear,  let  him  hear  what  the  Spirit 
saith  unto  the  churches." 

Through  this  charge,  therefore.  Job  as  the  progenitor 
and  Adam  of  the  Third  Race  based  his  doctrine  of  the 
redemption  of  the  creature  under  transgression.  The 
Law,  however,  which  irretrievably  condemns  the  trans- 
gressor to  death  forms  the  basis  of  the  philosophy  of 
Eliphaz,  Biklad,  and  Zophar. 

In  the  charge  to  the  people  of  the  Third  Age  the 
promise  is  given  by  the  Spirit, — which  is  the  Fulfil- 
ling Power  of  the  Infinite  Majesty, — that  he  that  over- 
cometh, the  same  shall  be  clothed  in  white  raiment ; 
and  his  name  shall  not  be  blotted  out  of  the  book  of 
life.  This  promise  would  be  empty  and  vain  unless 
one  arise  that  shall  overcome  all  things ;  hence  belief 
in  the  promise  indicates  faith  in  the  existence  of  or  in 
the  arising  of  such  a  one;  and  that  he,  through  his 
excellence  and  strength,  shall  fulfil  the  mission  of 
man  as  set  forth  (Gen.  i.  28)  for  the  subjugation  and 
government  of  all  things.  The  only  one  that  over- 
came all  things  was  Jesus  Christ  the  righteous ;  hence 


INDICATIONS  OF  THE  BOOK  OF  JOB.        l\\ 

by  the  promise  Jesus  Christ  will  be  endowed  with 
eternal  life.  Who  is  Jesus  Christ  ?  He  is  (see  Col.  i. 
13-15)  the  Son  of  God,  and  the  first-born  of  every 
creature.  How  is  it  possible  for  the  Son  of  God  to  be 
the  first-born  of  every  creature?  It  is  possible  (see 
Psalm  xi.  6-8 ;  Heb.  x.  4-7)  through  the  investment, 
by  the  Word  of  God,  of  the  body  that  was  prepared 
for  the  Son  in  and  as  the  very  beginning  of  the  crea- 
tion of  God,  that  he  might  do  the  will  of  God.  If 
this  body  was  prepared  for  the  Son,  then  it,  the  body, 
was  a  creature ;  wherefore  this  body,  as  the  first-born 
of  all  creatures,  was  (see  Rev.  iii.  14,  20,  21)  the  be- 
ginning of  the  creation  of  God. 

When  the  Word  or  Assenting  Power  of  the  Infinite 
Majesty  invested  this  body  that  he  might  come  and 
do  the  will  of  God,  then  the  Word  became  the  Son 
of  God,  or  otherwise  the  Living  Bread ;  hence  those 
regenerated  or  born  into  this  body  through  the  eating 
thereof  will  (see  Heb.  ii.  11)  become  brethren,  and 
(see  St.  John  vi.  48-58 ;   Gal.  iv.  4-7)  sons  of  God 


Job's  doctrine  concerning  redemption,  therefore,  is 
based  upon  promises  and  grounds  that  entered  far  be- 
yond the  working  of  the  Law ;  and,  by  his  wonderful 
faith  in  the  promise  and  charge  to  the  people  of  the 
Third  Age,  he  felt  assured  that  his  Redeemer  lived ; 
and  also  that  the  promise  and  charge  were  not  given  as 
empty  and  meaningless  issues.     Zophar  continues, — 

XI.  10-12.  *af  he  cut  off,  and  shut  up,  or  gather 
together,  then  who  can  hinder  him  ? 

"  For  he  knoweth  vain  men :  he  seeth  wickedness 
also ;  will  he  not  then  consider  it  f 


112        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  For  vain  man  would  be  wise,  though  man  be  born 
like  a  wild  ass's  colt." 

Thus  Zophar  fails  to  see  beyond  the  Law.  Truly 
the  Law  is  irrevocable,  and  Job  is  a  transgressor; 
wherefore,  from  Zophar's  stand-point,  wickedness  must 
be  considered,  and  also  from  the  immutability  of  the 
Law  wickedness  must  be  considered.  If  wickedness 
must  be  considered,  and  if  the  Law  is  unchangeable,  then 
of  a  surety  the  transgressor  must  die  whether  such  trans- 
gressor be  man  or  spirit;  hence  in  condemning  Job 
Zophar  condemns  himself,  and  also  condemns  the  trans- 
gressor irrespective  of  host.     Zophar  continues, — 

XL  13-20.  ^^  If  thou  prepare  thine  heart,  and  stretch 
out  thine  hands  toward  him ; 

"  If  iniquity  he  in  thine  hand,  put  it  far  away,  and 
let  not  wickedness  dwell  in  thy  tabernacles. 

"For  then  shalt  thou  lift  up  thy  face  without  spot; 
yea,  thou  shalt  be  steadfast,  and  shalt  not  fear : 

"  Because  thou  shalt  forget  thy  misery,  and  remember 
it  as  waters  that  pass  away : 

"  And  thine  age  shall  be  clearer  than  the  noonday ; 
thou  shalt  shine  forth,  thou  shalt  be  as  the  morning. 

"  And  thou  shalt  be  secure,  because  there  is  hope ; 
yea,  thou  shalt  dig  about  thee,  and  thou  shalt  take  thy 
rest  in  safety. 

"  Also  thou  shalt  lie  down,  and  none  shall  make  thee 
afraid ;  yea,  many  shall  make  suit  unto  thee. 

"  But  the  eyes  of  the  wicked  shall  fail,  and  they  shall 
not  escape,  and  their  hope  shall  he  as  the  giving  up  of 
the  ghost." 

In  this  summary  Zophar  indicates  possibility  of  life 
through  righteousness  by  works;   that  is,  the  trans- 


INDICATIONS  OF  THE  BOOK  OF  JOB.        II3 

gressor  may  by  his  own  free  will  and  effort  leave  behind 
him  transgression  and  consequential  misery,  and  live  in 
safety.  In  this  case,  however,  the  Law  governing  trans- 
gression would  not  be  immutable,  for  the  creature  would 
redeem  himself  through  reformation;  but  should  not 
the  creature  reform  and  put  away  his  iniquity,  then 
Zophar  consigns  him  to  hopeless  death. 

Thus,  while  Zophar  stands  upon  the  Law,  he  ignores 
and  makes  of  none  effect  the  ruling  of  the  Law  in  the 
earlier  stages  of  transgression.  The  overthrow  of  the 
Evil  Kingdom  clearly  demands  the  consideration  of 
every  transgression,  first  or  last,  great  or  small,  that  no 
loop-hole  be  found  or  left  for  the  escape  of  Evil,  and 
that  the  absolute  justice  and  equity  of  the  Almighty  be 
preserved  free  from  all  blemish. 

XIL  1-3.  "And  Job  answered  and  said, 

"  No  doubt  but  ye  are  the  people,  and  wisdom  shall 
die  with  you. 

"  But  I  have  understanding  as  well  as  you  ;  I  am  not 
inferior  to  you :  yea,  who  knoweth  not  such  things  as 
these?" 

JoVs  words  indicate  that  the  exposition  of  the  Law 
as  set  forth  by  his  friends  is  well  known,  and  even  com- 
monplace ;  but  to  Job  there  is  a  beyond  that  finds  no 
lodgement  in  their  philosophy.     Job  continues, — 

XIL  4.  "I  am  as  one  mocked  of  his  neighbour, 
who  calleth  upon  God,  and  he  answereth  him  :  the  just 
upright  man  is  laughed  to  scorn." 

The  afflictions  that  compass  Job  and  the  exemption 
therefrom  of  his  friends  make  it  seem  as  though  Job 
was  forsaken  of  God,  and  that  his  friends,  his  neigh- 

10 


114        INDICATIONS  OF  THE  BOOK  OF  JOB. 

bors,  with  all  their  fallacious  reasoning  and  incomplete 
deduction,  were  heeded,  answered,  and  specially  cared 
for  by  the  Almighty.  Job  knows  that  his  doctrine  is 
based  upon  sure  promises, — promises  that  go  far  beyond 
the  Law ;  and,  although  a  transgressor,  yet  he  declares 
the  truth  thereof  in  the  face  of  all  his  tribulation ;  by 
which  the  grandeur  of  his  faith  is  manifested.  Job 
continues, — 

XII.  5.  "  He  that  is  ready  to  slip  with  his  feet  is  as 
a  lamp  despised  in  the  thought  of  him  that  is  at  ease." 

Hence  the  tribulation  that  besets  a  creature  is  no  indi- 
cation of  the  true  worth  of  the  sufferer.  Job  continues, — 

XII.  6.  "  The  tabernacles  of  robbers  prosper,  and 
they  that  provoke  God  are  secure;  into  whose  hand 
God  bringeth  abimdantlyj^ 

Hence,  on  the  other  hand,  so  may  prosperity  cover 
the  greater  transgressor.     Job  continues, — 

XII.  7-10.  ''  But  ask  now  the  beasts,  and  they  shall 
teach  thee ;  and  the  fowls  of  the  air,  and  they  shall  tell 
thee: 

"  Or  speak  to  the  earth,  and  it  shall  teach  thee ;  and 
the  fishes  of  the  sea  shall  declare  unto  thee. 

"Who  knoweth  not  in  all  these  that  the  hand  of 
the  Lord  hath  wrought  this  ? 

"  In  whose  hand  is  the  soul  of  every  living  thing, 
and  the  breath  of  all  mankind." 

By  these  words  tribulation  is  permitted  among  all 
flesh  for  some  wise  purpose ;  the  pursuer  may,  however, 
be  a  greater  transgressor  than  the  pursued;  but,  as 
stated  (verse  5),  "  He  that  is  ready  to  slip  with  his  feet 
is  as  ^  lamp  despised  in  the  thought  of  him  that  is  at 
ease."     Job  continues, — 


INDICATIONS  OF  THE  BOOK  OF  JOB.        115 

XII.  11,  "Doth  not  the  ear  try  words?  and  the 
mouth  taste  his  meat  ?" 

Weigh,  then,  Job's  words  (verses  7-10),  and  sift 
them,  when  it  will  be  found  that  the  universal  tribu- 
lation that  besets  the  creature  will,  at  some  time,  con- 
front the  Evil  Kingdom  as  evidence  that  the  Evil 
Kingdom  is  the  source  and  fountain  of  such  tribula- 
tion.    Job  continues, — 

XII.  12-14.  "  With  the  ancient  is  wisdom ;  and  in 
length  of  days  understanding. 

"  With  him  is  wisdom  and  strength,  he  hath  counsel 
and  understanding. 

"  Behold,  he  breaketh  down,  and  it  cannot  be  built 
again :  he  shutteth  up  a  man,  and  there  can  be  no 
opening." 

Such  are  the  attributes  and  power  of  the  Infinite 
Majesty,  the  Sublime  Unity,  that  governs  all  things : 
there  is  nothing  that  He  cannot  understand  and  control, 
from  the  wisdom  that  lies  concealed  in  the  ultimate  atom 
to  the  comprehension  and  binding  of  the  Strong  Man 
that  sends  his  evil  emissaries  throughout  the  habita- 
tion of  the  creature.     Job  continues, — 

XII.  15,  16.  "Behold,  he  withholdeth  the  waters, 
and  they  dry  up  :  also  he  sendeth  them  out,  and  they 
overturn  the  earth. 

"  With  him  is  strength  and  wisdom  :  the  deceived 
and  the  deceiver  are  his." 

These  verses  point  to  the  power  of  the  Infinite 
Majesty  over  the  waters :  by  withholding  them  the 
deadly  famine  is  brought  about,  and  by  sending  them 
out  the  destructive  deluge  finds  place;  but  because 
Satan  (see  1  Kings  xix.  11-13)  is  permitted  to  sway 


116        INDICATIONS  OF  THE  BOOK  OF  JOB. 

these  elements,  and  thus  bring  tribulation  upon  the 
creature  because  of  transgression,  supremacy  as  a  ruler 
must  not  be  accorded  him,  neither  must  the  resulting 
tribulation  be  considered  proof  of  unrestrainable 
power;  for,  even  as  the  text  declares,  "the  deceived 
and  the  deceiver  are  his ;"  that  is,  Satan  and  all  his  host 
of  evil,  his  followers,  and  adherents  are  in  the  power 
of  the  Infinite  Majesty  and  under  his  control,  even  to 
imprisonment  and  death.     Job  continues, — 

XII.  17-21.  "  He  leadeth  counsellors  away  spoiled, 
and  maketh  the  judges  fools. 

"  He  looseth  the  bond  of  kings,  and  girdeth  their 
loins  with  a  girdle. 

"  He  leadeth  princes  away  spoiled,  and  overthroweth 
the  mighty. 

"  He  removeth  away  the  speech  of  the  trusty,  and 
taketh  away  the  understanding  of  the  aged. 

"  He  poureth  contempt  upon  princes,  and  weakeneth 
the  strength  of  the  mighty." 

By  these  verses  no  other  power  can  approach  unto 
the  Sublime  Unity  in  strength  and  wisdom ;  they  are 
as  nothing  before  him,  and,  under  his  glance,  they  sink 
into  nothingness ;  their  vacant  places  neither  miss  them 
nor  know  them  any  more.     Job  continues,— 

XII.  22.  "  He  discovereth  deep  things  out  of  dark- 
ness, and  bringeth  out  to  light  the  shadow  of  death." 

Thus  the  Infinite  Majesty  is  Creator,  Redeemer, 
Restorer.     Job  continues, — 

XII.  23-25.  "He  increaseth  the  nations,  and  de- 
stroyeth  them  :  he  enlargeth  the  nations,  and  straiteneth 
them  again. 

"He   taketh   away  the  heart  of  the  chief  of  the 


INDICATIONS  OF  THE  BOOK  OF  JOB.        117 

people  of  the  earth,  and  causeth  them  to  wander  in  a 
wilderness  ichere  there  is  no  way. 

"They  grope  in  the  dark  without  light,  and  he 
maketh  them  to  stagger  like  a  drunken  man." 

These  verses  indicate  the  bringing  forth  and  enlarg- 
ing of  the  nations,  the  great  Races  of  Men,  their  de- 
struction, and  their  dwelling  in  the  darksome  vale 
where  there  is  no  way.  They  are  not  dead,  however, — 
that  is,  not  spiritually  dead, — for  life  without  aim  is 
indicated  by  the  text.  This  vale  or  wilderness  evi- 
dently is  that  described  by  Job  (x.  21,  22)  as  the  land 
of  darkness  and  the  shadow  of  death, — 

"  A  land  of  darkness,  as  darkness  itself;  and  of  the 
shadow  of  death,  without  any  order,  and  where  the 
light  is  as  darkness."     Job  continues, — 

XIII.  1,2.  "  Lo,  mine  eye  hath  seen  all  this,  mine 
ear  hath  heard  and  understood  it. 

"  What  ye  know,  the  same  do  I  know  also :  I  am 
not  inferior  unto  you." 

Thus  Job  fully  comprehends  the  philosophy  of  his 
three  friends,  not,  however,  because  they  first  advanced 
it,  but  from  his  own  knowledge  and  investigation  of 
the  Law  that  elevates  or  casts  down  those  under  the 
ruling  thereof.     Job  continues, — 

XIII.  3-5.  "  Surely  I  would  speak  to  the  Almighty, 
and  I  desire  to  reason  with  God. 

"  But  ye  are  forgers  of  lies,  ye  are  all  physicians  of 
no  value. 

"  Oh  that  ye  would  altogether  hold  your  peace !  and 
it  should  be  your  wisdom." 

In  the  eye  of  Job  the  wisdom  of  his  three  friends 
10* 


118        INDICATIONS  OF  THE  BOOK  OF  JOB. 

becomes  foolishness ;  nay,  worse :  for  by  misconstruc- 
tion of  the  Law  and  of  the  charges  given  man  (see 
Rev.  ii.,  iii.  16)  their  statements  turn  to  falsity.  Why? 
Because  they  ignore  the  promises  thus  given  man  of  a 
life  hereafter.  These  promises  are  not  given  to  man  as 
a  perfect  creature,  but  as  a  transgressor, — see  also  the 
promise  given  man  after  the  fall  (Gen.  iii.  1-16) ;  hence 
the  wisdom  of  Eliphaz,  Bildad,  and  Zophar  becomes 
foolishness  in  the  eye  of  Job;  wherefore  silence  on 
their  part  indicates  more  wisdom  than  uttered  foolish- 
ness, or  as  indicated  by  the  text,  silence  in  the  foolish 
passes  for  wisdom.  Moreover,  even  as  Job  declares, 
his  friends  are  physicians  of  no  value.  Why?  Be- 
cause they  cannot  recover  the  transgressor:  for  they 
consigned  him  (see  iv.  17-21)  to  eternal  forgetfulness. 
Of  what  value  to  the  sick  man  is  the  physician  who 
tells  his  patient  that  he  will  die  ?  Of  what  value  to 
the  sick  man  is  the  physician  who  masses  the  symptoms 
of  disease  and  overwhelms  his  patient  with  their  deadly 
properties,  with  the  hopelessness  of  escape,  and  with 
the  certainty  of  decease?  None;  hence  the  wisdom 
of  such  a  physician  would  be  in  his  silence:  for  the 
patient  might  recover  notwithstanding  the  deadly  prop- 
erties shadowed  by  the  symptoms  of  his  disease.  Job 
continues, — 

XIII.  6-8.  "  Hear  now  my  reasoning,  and  hearken 
to  the  pleading  of  my  lips. 

"  Will  ye  speak  wickedly  for  God  ?  and  talk  de- 
ceitfully for  him  ? 

"Will  ye  accept  his  person?  will  ye  contend  for 
God?'' 

By  ignoring  the  promises  of  life  to  the  transgressor 


INDICATIONS  OF  THE  BOOK  OF  JOB.        II9 

the  reasoning  of  Eliphaz,  Bildad,  and  Zophar  becomes 
wickedness  in  the  eyes  of  Job.  Why  ?  Because  God 
knew  that  the  creature  would  transgress,  and  (see  2 
Tim.  ii.  26)  would  become  captive  to  Satan  at  his  will. 
"With  this  foreknowledge  (see  Rom.  viii.  28-30)  man 
was  predestinated  and  called  according  to  the  purpose 
of  God ;  and  whom  he  predestinated  and  called,  them 
he  also  justified:  and  whom  he  justified,  them  he  also 
glorified.  If,  therefore,  man  was  predestinated  and 
called  to  justification  and  glory,  who  and  what  are  Eli- 
phaz  and  Bildad  and  Zophar,  that  they  should  deny 
the  probability  or  possibility  of  the  accomplishment 
thereof?  It  is  true  that  Paul  summed  up  in  a  few 
words  the  greatness  of  the  reward  that  should  rest  upon 
man  long  after  the  day  of  Job  and  his  friends,  yet  the 
substance  thereof  is  given  to  the  churches  in  Rev.  ii., 
iii.,  and  in  many  other  portions  of  the  Scriptures 
where  the  history  of  the  first  three  ages  of  man  is 
taken  up. 

The  charges  to  the  churches,  the  summing  up  of 
Paul,  the  deductions  of  Job,  all  indicate  that  the  Law 
or  First  Covenant  must  be  superseded  that  the  promises 
given  man  may  become  fulfilled  and  the  word  of  God 
established.  Job's  friends,  however,  rest  entirely  upon 
the  Law  as  the  ultimatum ;  they  see  no  beyond.  Job 
continues, — 

XIII.  9.  "  Is  it  good  that  he  should  search  you  out  ? 
or  as  one  man  mocketh  another,  do  ye  so  mock  him  ?'' 

Will  the  philosophy  of  Job's  friends  bear  searching 
out,  or  not?  The  indications  are  that  it  will  not. 
Why  ?  Because  it  is  based  on  partial  grounds  only ; 
hence  it  is  incomplete.     Job  continues, — 


120        INDICATIONS  OF  THE  BOOK  OF  JOB. 

XIII.  10-12.  "He  will  surely  reprove  you,  if  ye 
do  secretly  accept  persons. 

"  Shall  not  his  excellency  make  you  afraid  ?  and  his 
dread  fall  upon  you? 

"  Your  remembrances  are  like  unto  ashes,  your  bodies 
to  bodies  of  clay." 

These  verses  indicate  the  partial  grounds  upon  which 
the  reasoning  of  Eliphaz,  Bildad,  and  Zophar  is  based, 
for  they  secretly  accept  persons  or  things ;  that  is,  they 
accept  and  ignore  as  may  be  convenient ;  wherefore  their 
remembrance  is  like  unto  ashes,  or  as  the  uncared-for 
debris  of  greater  things.     Job  continues, — 

XIII.  13-16.  ^'  Hold  your  peace,  let  me  alone,  that 
I  may  speak,  and  let  come  on  me  what  wilL 

"  Wherefore  do  I  take  my  flesh  in  my  teeth,  and  put 
my  life  in  mine  hand  ? 

"  Though  he  slay  me,  yet  will  I  trust  in  him  :  but  I 
will  maintain  mine  own  ways  before  him. 

"He  also  shall  be  my  salvation:  for  a  hypocrite 
shall  not  come  before  him." 

Thus  Job,  as  a  transgressor,  positively  declares  his 
belief  in  his  redemption, — not,  however,  through  his 
own  free  agency  or  his  righteousness  by  works,  but 
that  through  God  his  Redeemer  his  salvation  shall 
be  accomplished;  and  that  even  though  he  should  be 
slain  yet  will  he  trust  in  his  God  for  the  fulfilment 
of  the  promises  that  man  should  be  justified  and 
glorified. 

Why  will  not  Job  give  up  his  own  way  before  God  ? 
It  is  because  Job's  actions  are  righteous  in  that  he 
strives  to  fulfil  the  Law ;  and  also  that  Job's  way  com- 
preliends  life,  while  the  way  of  his  friends  terminates 


INDICATIONS  OF  THE  BOOK  OF  JOB.        121 

in  absolute  death ;  Job's  righteous  works  also  give 
proof  of  his  faith  in  his  Redeemer. 

Moreover,  Job's  way  points  to  the  separation  of  the 
good  from  the  evil,  whereby  evil  can  be  set  upon  its 
own  base,  be  judged,  and  be  blotted  out  of  existence 
forever,  by  the  ruling  of  the  Law  that  forms  the 
basis  of  Eliphaz's  argument.  Job,  however,  by  his 
own  position,  will,  as  a  transgressor,  surely  die ;  which 
fact  he  appears  clearly  to  recognize,  for  he  states, 
"  Wherefore  do  I  take  my  flesh  in  my  teeth,  and  put 
my  life  in  mine  hand?"  The  reason  why  Job  puts 
liis  life  in  his  hand  is  manifest;  for  by  his  death  the 
evil  pertaining  to  him  will  be  separated  from  the  good  ; 
and  although  Job  in  himself  possesses  not  the  power 
of  returning  back  to  life,  yet  he  feels  assured  that  the 
God  of  his  salvation  will  provide  a  way  for  such  return. 
Job  continues, — 

XIII.  18.  "Behold  now,  I  have  ordered  my  cause; 
I  know  that  I  shall  be  justified." 

Thus  Job,  although  a  transgressor,  expresses  his  faith 
in  his  justification  ;  and  if  justified,  then  (see  Rom.  viii. 
30)  he  will  be  glorified.  If  justified  and  glorified  after 
transgression,  then  the  indication  is  clear  that  he  must 
have  been  redeemed  from  his  transg^ression.     Job  con- 


tmues,- 


XIII.  19.  "Who  is  he  that  will  plead  with  me? 
for  now,  if   I  hold   my  tongue,  I  shall  give  up  the 


ghost.'' 


This  verse  indicates  that  it  is  incumbent  upon  Job  to 
define  his  position,  wherefore  he  states, — 

XIII.  20-22.  "  Only  do  not  two  things  unto  me ; 
then  will  I  not  hide  myself  from  thee. 


122        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  Withdraw  thine  hand  far  from  me  :  and  let  not  thy 
dread  make  me  afraid. 

^'  Then  call  thou,  and  I  will  answer :  or  let  me  speak, 
and  answer  thou  me.'' 

Thus,  at  the  outset,  Job  seeks  for  freedom  of  speech 
in  the  declaration  of  his  position,  but  as  a  free  agent 
and  as  an  instrumentality  in  the  purpose  of  God. 
Owing  to  the  sacredness  of  the  situation,  reverential 
freedom  (see  Isa.  vi.  5-8)  must  be  accorded  the  creature 
that  silence  seal  not  his  lips  forever.     Job  continues, — 

XIII.  23.  "How  many  w^e  mine  iniquities  and 
sins  ?  make  me  to  know  my  transgression  and  my  sin.'' 

In  the  light  that  Job  as  the  progenitor  and  Adam 
of  the  Third  Race  of  men  represents  the  Third  Race, 
then  the  iniquity  and  sin  resting  upon  him  compre- 
hends and  includes  that  of  both  the  First  and  Second 
races ;  their  iniquity  and  sin  having  been  transmitted 
from  father  to  son  through  the  operation  of  the  great 
Law  of  Iniquity  that  is  set  forth  (Ex.  xx.  5,  6  ;  xxxiv. 
5-7).  The  indication  is  clear,  however,  that  to  the 
transgression  thus  transmitted  to  the  Third  Race  their 
own  immediate  iniquity  must  be  added.  The  indication 
is  also  manifest  that  the  trangression  of  Job  simply 
as  a  man  is  unknown  to  him,  and,  hence,  that  he  has 
transgressed  through  ignorance.     Job  continues, — 

XIII.  24.  "Wherefore  hidest  thou  thy  face,  and 
boldest  me  for  thine  enemy  ?" 

This  verse  points  to  the  children  under  transgression 
that  (see  Ex.  xx.  5)  hate  the  Lord ;  their  transgression 
being  counted  as  enmity  to  the  Lord.  In  his  own  eyes. 
Job,  as  a  man  simply,  has  lived  an  upright  life,  and 
knows  not  wherein  he  has  transgressed  that  he  should 


INDICATIONS  OF  THE  BOOK  OF  JOB.        123 

be  held  as  an  enemy  of  the  Lord  by  the  Lord ;  but 
Job,  as  representative  of  the  Third  Age  or  Race,  com- 
prehends not  the  iniquity  that  has  been  transmitted  to 
him  from  the  preceding  Ages  that  he  in  any  way 
should  be  held  responsible  for  it.     Job  continues, — 

XIII.  25,  26.  "  Wilt  thou  break  a  leaf  driven  to 
and  fro  ?  and  wilt  thou  pursue  the  dry  stubble  ? 

"  For  thou  writest  bitter  things  against  me,  and 
makest  me  to  possess  the  iniquities  of  my  youth,'' 

These  verses  further  indicate  the  transmission  of  in- 
iquity from  father  to  son.  The  fathers  (see  xii.  23-25) 
wandering  in  the  wilderness,  groping  in  the  land  of 
darkness,  are  as  leaves  driven  to  and  fro,  and  are  as  the 
dry  stubble ;  shall,  therefore,  they  be  pursued  ? 

By  the  descent  of  iniquity  from  father  to  son  the  age 
of  Job,  as  representative  of  the  Third  Race  of  men,  is 
made  to  possess  the  iniquity  of  his  youth ;  wherefore  it 
follows  that  although  the  fathers  dwell  (see  x.  21,  22) 
in  the  land  of  darkness  and  of  the  shadow  of  death, 
and  are  as  leaves  driven  to  and  fro,  that  they  still  will 
be  pursued ;  which  pursuit  is  made  manifest  in  the 
bitter  things  that  are  written  against  Job  as  representa- 
tive of  the  Third  Age,  to  whom  the  iniquity  of  the 
fathers  was  transmitted.  This  iniquity  must  not  be- 
come lost  to  sight,  for  every  scrap  carries  with  it  the 
penalty  of  the  Law;  which  penalty  pertains  to  the 
original  transgressor  or  to  the  transgressor  from  whom 
it  first  was  transmitted,  even  though  such  transmission 
cover  a  myriad  of  years.     Job  continues, — 

XIII.  27,  28.  "Thou  puttest  my  feet  also  in  the 
stocks,  and  lookest  narrowly  unto  all  my  paths ;  thou 
settest  a  print  upon  the  heels  of  my  feet. 


124        INDICATIONS  OF  THE  BOOK  OF  JOB, 

"  And  .lie,  as  a  rotten  thing,  consiimeth,  as  a  garment 
that  is  moth-eaten." 

These  verses  indicate  the  search  after  the  iniquity 
that  pertains  to  Job  as  representative  of  the  Third 
Race,  for  cognizance  must  be  taken  of  his  own  trans- 
gression as  well  as  that  which  has  been  transmitted 
through  the  Law  of  Iniquity.  Moreover,  the  Third 
Race  was  also  called  as  a  subjugatory  and  governing 
element;  hence  failure  in  governmental  duty  would 
involve  failure  in  mission,  by  which  transgression  would 
be  imputed.  Thus  the  Lord  God  watches  for  and 
seeks  out  all  iniquity  and  remission,  that  the  evidence 
may  be  overwhelming  as  to  who  alone  can  be  the  Sub- 
jugator and  Ruler  of  all  things  that  none  suffer  through 
neglect  or  ignorance.  When,  therefore,  such  proof  shall 
have  become  full,  then,  through  the  Edenic  Law, 
through  the  First  Covenant  with  its  ministration  of 
death,  the  iniquitous  as  a  rotten  thing  will  be  con- 
sumed, and  be  as  a  garment  that  is  moth-eaten.  Job 
continues, — 

XI Y.  1,2.  "  Man  that  is  born  of  a  woman  is  of  few 
days,  and  full  of  trouble. 

"  He  Cometh  forth  like  a  flower,  and  is  cut  down ;  he 
fleeth  also  as  a  shadow,  and  continueth  not." 

Why  should  man  that  is  born  of  woman  be  of  few 
days  and  full  of  trouble  ?  It  is  because  of  transgres- 
sion. Created  man  was  physically  constituted  to  con- 
tinue indefinitely ;  for  as  a  perfect  creature,  endowed 
with  perfect  recuperative  faculties,  no  change  could 
occur  in  the  perfect  organism  already  established ;  hence 
youth  would  continually  be  renewed,  and  length  of 


INDICATIONS  OF  THE  BOOK  OF  JOB.        125 

years  would  bring  forth  no  wrinkle  to  mark  the  aged 
man.  With  transgression,  however,  the  Divine  law  is 
broken  ;  wherefore  things  of  pain  creep  in,  overwhelm 
the  creature,  and  sap  the  vitals  of  his  longevity ;  hence 
his  days  become  few  and  are  full  of  trouble ;  hence,  as 
the  text  states,  "  He  cometh  forth  like  a  flower,  and  is 
cut  down :  .  .  .  and  continueth  not,"  but  fleeth  as  a 
shadow  (see  x.  21,  22)  to  the  land  already  dark  as  dark- 
ness itself.  Such  is  man  in  the  hand  of  the  mighty 
Power  of  Evil.     Job  continues, — 

XIV.  3.  "And  dost  thou  open  thine  eyes  upon 
such  a  one,  and  bringest  me  into  judgment  with 
thee?" 

Therefore,  considering  the  weakness  of  man  as  com- 
pared with  the  strength  of  the  Adversary,  how  can  the 
perfection  and  strength  of  such  a  one  be  brought  into 
judgment  with  the  perfection  and  strength  of  the  Al- 
mighty ?  The  indication  is  clearly  marked  that  they 
cannot ;  hence,  though  man  was  created  perfect  and  up- 
right, and  though  under  the  Law  he,  as  a  free  agent, 
could  not  retain  his  perfection  and  uprightness, — al- 
though specially  commanded  (see  Gen.  i.  28)  to  subdue 
the  earth, — the  position  does  not  follow  that  the  Al- 
mighty's power  for  such  subjugation  is  exhausted,  the 
fall  of  man  of  Adam's  race  being  no  proof  or  evi- 
dence of  weakness  on  the  part  of  the  Creator.  Job 
continues, — 

XIV.  4.  "  Who  can  bring  a  clean  thiyig  out  of  an 
unclean  ?  not  one." 

Although  man  was  commanded  to  subdue  the  earth 
with  its  host  of  Evil,  how  could  he  reform  Evil 
even  should  he  subjugate  it?  or  how  could  he  bring 

11 


126        INDICATIONS  OF  THE  BOOK  OF  JOB. 

a  clean  thing  out  of  an  unclean  ?  Job  himself  briefly 
answers  these  questions  by  replying,  "  Not  .  one/' 
Hence,  if  Evil  cannot  be  reformed  or  made  clean,  or 
if  no  clean  thing  can  be  brought  forth  from  Evil, 
then  it  is  a  total  depravity  or  a  totally  unclean  thing ; 
and  as  such  will,  by  the  Law,  be  blotted  out  of 
existence;  for  of  the  holy  city  Jerusalem  it  is  said 
(see  Rev.  xxi.  27),  "  there  shall  in  no  wise  enter  into 
it  anything  that  defileth,  neither  whatsoever  worketh 
abomination,  or  maketh  a  lie :  but  they  which  are 
written  in  the  Lamb's  book  of  life/'  Job  continues 
of  man, — 

XIV.  5,  6.  "Seeing  his  days  are  determined,  the 
number  of  his  months  are  with  thee,  thou  hast  ap- 
pointed his  bounds  that  he  cannot  pass ; 

"Turn  from  him,  that  he  may  rest,  till  he  shall 
accomplish,  as  a  hireling,  his  day." 

These  verses  indicate  that  the  bounds  of  the  habita- 
tion of  man  are  fixed,  and  that  the  number  of  months 
thereof  are  with  the  Lord  (see  also  Dent,  xxxii.  7,  8 ; 
Acts  xvii.  26).  Such  being  the  case,  the  indication  is 
clear  that  the  fall  of  man  was  foreseen ;  and  if  fore- 
seen, then  provided  for  that  an  empty  triumph  grace 
the  banners  of  the  Adversary. 

With  the  fall  came  rest  in  the  land  of  shadow  and 
darkness,  but  not  absolute  death,  which  rest  Job  likens 
to  the  cutting  down  of  a  tree,  as  follows : 

XIV.  7-9.  "  For  there  is  hope  of  a  tree,  if  it  be  cut 
down,  that  it  will  sprout  again,  and  that  the  tender 
branch  thereof  will  not  cease. 

"  Though  the  root  thereof  wax  old  in  the  earth,  and 
the  stock  thereof  die  in  the  ground ; 


INDICATIONS  OF  THE  BOOK  OF  JOB.        127 

"  Yet  through  the  scent  of  water  it  will  bud,  and 
bring  forth  boughs  like  a  plant." 

Thus  by  the  figure  the  semblance  of  a  death  is  indi- 
cated, and  also  the  semblance  of  a  resurrection  through 
which  the  tree  survives  until  a  later  day ;  wherefore, 
by  the  figure,  man  rests  in  the  valley  of  the  shadow  of 
death ;  but  through  great  laws  his  iniquity,  blood,  and 
characteristics  are  transmitted  to  and  live  in  a  later 
generation ;  hence  there  is  hope  that  in  a  later  genera- 
tion the  Water  of  Life  will  not  fail  that  shall  awaken 
the  dwellers  of  the  dark  valley  from  their  sleep,  and 
raise  their  names  up  again  in  the  land  of  the  living, — 
for  the  root  still  lives,  the  sap  still  flows,  but  the  stock 
thereof,  the  body  of  sinful  flesh,  lies  dead  in  the  ground  ; 
which  indications  Job  further  confirms  as  follows : 

XIV.  10-12.  "But  man  dieth,  and  wasteth  away: 
yea,  man  giveth  up  the  ghost,  and  where  is  he  ? 

^' As  the  waters  fail  from  the  sea,  and  the  flood 
decayeth  and  drieth  up  ; 

"  So  man  lieth  down,  and  riseth  not :  till  the  heavens 
be  no  more,  they  shall  not  awake,  nor  be  raised  out  of 
their  sleep." 

Thus  man,  natural  man,  the  body  of  sinful  flesh,  the 
stock  of  the  tree,  will  die,  waste  away,  and  be  no  more ; 
Job  further  stating,  "  till  the  heavens  be  no  more,  they 
shall  not  awake,  nor  be  raised  out  of  their  sleep."  Can 
the  heavens  be  no  more  ?  The  heavens  (see  Ps.  Ixxxix. 
34-37)  will  endure  forever ;  hence  the  body  of  sinful 
flesh  was  cast  off  that  hope  of  a  renewed  life  might 
enter  in.  As  the  tree  is  not  cut  down  to  renew  life  to 
the  stock,  so  neither  is  man's  body  of  sinful  flesh  cut 
off  that  renewed  life  may  be  given  it.     How,  then,  can 


128        INDICATIONS  OF  THE  BOOK  OF  JOB. 

life  be  renewed  in  man  ?  The  indication  is  clear  that 
the  spirit  of  man  will  have  been  regenerated  or  born 
into  a  new  body  before  absolute  death  shall  overtake 
him ;  hence,  as  both  the  body  of  sinful  flesh  and  the 
new  body  die  an  absolute  death,  so  the  resurrection  of 
the  spirit  of  man  clothed  with  the  new  body  that  is 
without  spot  or  blemish  is  altogether  possible  under 
the  Law,  in  which  case,  even  as  the  text  indicates,  the 
revival  of  the  body  of  sinful  flesh  would  be  uncalled 
for.     Job  continues, — 

XIV.  13.  '^Oh  that  thou  wouldest  hide  me  in  the 
grave,  that  thou  wouldest  keep  me  secret,  until  thy 
wrath  be  past,  that  thou  wouldest  appoint  me  a  set 
time,  and  remember  me  !" 

Job  longs  for  rest  from  the  great  trials  that  are  upon 
him ;  not  so  much,  probably,  on  account  of  the  physical 
suffering  as  for  the  terrible  struggle  between  the  good 
and  evil  that  compasses  him.  He  also  craves  an  ap- 
pointed time  for  rest  and  forgetful ness,  and  an  ap- 
pointed time  for  awakening.  Why  should  Job  crave 
any  awakening  ?  It  is  because  of  his  faith  (see  xiii. 
15, 16)  in  his  salvation  by  the  Lord.     Job  continues, — 

XIV.  14.  "If  a  man  die,  shall  he  live  again  f  all 
the  days  of  my  appointed  time  will  I  wait,  till  my 
change  come." 

Job's  faith  answers  this  question  in  the  affirmative ; 
wherefore  all  the  days  of  his  natural  life  will  he  wait, 
till  the  cliange  come  or  till  he  shall  die.  What  then  ? 
Job  states, — 

XIV.  15.  "Thou  shalt  call,  and  I  will  answer 
thee:  thou  wilt  have  a  desire  to  the  work  of  thine 
hands." 


INDICATIONS  OF  THE  BOOK  OF  JOB.        129 

Thus  after  death  the  Lord  shall  call,  aud  shall  have 
a  desire  to  the  work  of  his  hands.  Such  call  and  such 
desire  surely  can  never  bring  back  into  existence  aught 
that  is  tinctured  with  evil  ?  Therefore,  inasmuch  as 
essential  evil  is  not  the  work  of  the  hands  of  the  Lord, 
and  does  not  spring  from  the  Kingdom  of  Righteous- 
ness, the  indication  is  clear  that  the  good  will  have  been 
separated  from  the  evil,  the  good  body  from  the  sinful 
body,  before  the  creature  shall  enter  upon  his  new  life. 
Job  continues, — 

XI Y.  16,  17.  "  For  now  thou  numberest  my  steps  : 
dost  thou  not  watch  over  my  sin  ? 

^'  My  transgression  is  sealed  up  in  a  bag,  and  thou 
sewest  up  mine  iniquity." 

These  verses  indicate  the  transmission  and  accumu- 
lation of  iniquity  that  it  may  be  separated  from  the 
good.     Job  continues, — 

XIV.  18.  "  And  surely  the  mountain  falling  cometh 
to  nought,  and  the  rock  is  removed  out  of  his  place." 

This  mountain  indicates  the  accumulated  mass  ot 
man's  iniquity ;  it  will  surely  fall  and  come  to  naught, 
while  the  rock,  the  instigator  of  this  iniquity,  will  be 
removed  out  of  his  place.     Job  continues, — 

XIV.  19-22.  "The  waters  wear  the  stones:  thou 
washest  away  the  things  which  grow  out  of  the  dust  of 
the  earth ;  and  thou  destroyest  the  hope  of  man. 

"  Thou  prevailest  for  ever  against  him,  and  he  pass- 
eth :  thou  changest  his  countenance,  and  sendest  him 
away. 

"  His  sons  come  to  honour,  and  he  knoweth  it  not ; 
and  they  are  brought  low,  but  he  perceiveth  it  not  of 
them. 

11* 


130        INDICATIONS  OF  THE  BOOK  OF  JOB. 

*'  But  his  flesh  upon  him  shall  have  pain^  and  his  soul 
within  him  shall  mourn.'V 

As  the  waters  wear  away  the  stones,  so  the  Lord 
takes  away  the  things  that  grow  out  of  the  dust  of  the 
earth ;  the  chief  of  which  is  man.  Man,  as  a  free  agent 
under  the  Law,  and  as  a  subjugatory  element,  passes 
away,  the  grave  closes  over  him,  and  the  land  of  shadow 
and  darkness  receives  him.  In  the  day  of  Job  count- 
less numbers  dwelt  in  this  dark  land,  oblivious  to  all 
existence ;  their  sons  arose  to  honor,  but  no  voice  could 
make  them  glad  with  the  cheerful  news;  their  sons 
were  brought  low,  but  still  they  slept  unconscious  of 
all.  If  such  be  the  condition  of  him  that  dwells  in  the 
land  of  the  shadow  of  death,  how  is  it  that  his  flesh 
upon  him  shall  have  pain,  and  his  soul  within  him 
shall  mourn  ?  The  indications  are  that  these  conditions 
can  only  be  filled  by  the  transmission  of  blood  through 
the  Law  of  Generation.  If  the  iniquity  of  the  fathers 
shall  be  transmitted  to  the  children,  then  the  flesh  and 
blood  must  be  transmitted  also  to  a  greater  or  less  ex- 
tent ;  wherefore,  even  as  the  text  indicates,  the  flesh  of 
the  fathers  shall  have  pain  through  the  children,  the 
conditions  of  the  Edenic  Promise  (see  Gen.  iii.  14-16), 
the  Law  of  Iniquity,  and  the  Law  of  Generation  re- 
quiring it. 

XY.  1-3.  "  Then  answered  Eliphaz  the  Temanite, 
and  said, 

"  Should  a  wise  man  utter  vain  knowledge,  and  fill 
his  belly  with  the  east  wind? 

"  Should  he  reason  with  unprofitable  talk  ?  or  with 
speeches  wherewith  he  can  do  no  good  ?'' 


INDICATIONS  OF  THE  BOOK  OF  JOB.        131 

Thus  Elipliaz  indirectly  denies  the  position  expressed 
by  Job,  that  iniquity,  blood,  and  characteristics  are 
transmitted  from  father  to  son,  that  through  such 
transmission  the  highway  to  redemption  may  be  opened, 
and  whereby  life  beyond  the  grave  may  become  an  es- 
tablished fact.  Eliphaz  stands  upon  the  sure  fulfilment 
of  the  Law  that  sweeps  the  transgressor  from  existence ; 
with  him  an  upright  life  after  transgression  may  give 
length  of  days,  and  even  a  ripe  old  age  to  the  trans- 
gressor, but  it  cannot  redeem  him  nor  confer  upon  him 
eternal  life ;  hence  any  system  of  redemption  becomes 
unprofitable  talk  in  the  eyes  of  Eliphaz,  vain  knowl- 
edge, and  speeches  wherewith  no  good  can  be  done. 
But  is  it  so  ?  Can  no  system  exist  or  be  brought  about 
for  the  redemption  of  the  creature  under  transgression 
that  shall  not  interfere  with  or  make  void  the  Law  ? 
The  indications  are  strongly  marked  that  such  a  system 
can  exist  whereby  the  creature  may  be  redeemed  and 
the  Law  fulfilled  to  the  very  letter. 

This  system  finds  substance  in  the  transmission  of  the 
iniquity  and  blood  of  the  creature  from  father  to  son — 
for  the  blood  (see  Deut.  xii.  23)  is  the  life — until  it  shall 
fall  upon  the  One  that  shall  lay  down  his  life  in  full 
payment  for  such  iniquity.  The  Law  is  fulfilled  to  the 
letter,  whether  the  creature  die  an  absolute  death  in  his 
own  individual  person,  or  whether  he  die  in  the  person 
of  the  Redeemer ;  but  the  exceeding  great  difference  in 
the  manner  of  the  two  possible  absolute  deaths  lies  in 
the  facts  that,  should  the  creature  or  transgressor,  irre- 
spective of  host,  die  in  his  own  individual  person,  then 
the  grave  would  close  over  him  for  evermore ;  while, 
on  the  other  hand,  should  the  transgressor  die  in  the 


132        INDICATIONS  OF  THE  BOOK  OF  JOB. 

person  of  the  Redeemer,  into  whose  body  he  had  been 
regenerated,  then,  in  the  regenerated  body,  he  could  and 
would  return  to  life  from  absolute  death  clothed  with 
this  unblemished  body,  the  body  that  was  prepared  for 
the  Son  suitable  for  this  purpose.     Eliphaz  continues, — 

XV.  4.  "  Yea,  thou  castest  off  fear,  and  restrainest 
prayer  before  God/' 

Even  as  Eliphaz  states,  the  reasoning  of  Job  casts  off 
fear  and  restrains  prayer  before  God.  Why  ?  Because 
Job's  faith  in  the  promises  of  God  engenders  love,  and 
love  casts  off  fear,  while  by  it  prayer  and  supplication 
give  place  to  "joy,  thanksgiving,  and  melody."  Eli- 
phaz, however,  discards  the  faith  of  Job,  he  being  gov- 
erned by  the  Law ;  wherefore,  by  his  philosophy,  fear 
and  prayer  before  God  must  continue  that,  perhaps,  a 
full  life,  a  good  old  age,  may  be  accorded  the  creature 
under  the  Law.     Eliphaz  continues, — 

XV.  5,  6.  "  For  thy  mouth  uttereth  thine  iniquity, 
and  thou  choosest  the  tongue  of  the  crafty. 

"  Thine  own  mouth  condemneth  thee,  and  not  I :  yea, 
thine  own  lips  testify  against  thee." 

Thus  Eliphaz  considers  Job's  uttered  hope  of  a  future 
life  as  iniquitous,  and  that,  as  iniquitous  uttering,  his 
mouth  condemns  him.  Why?  As  already  indicated, 
it  is  because  Job  looks  beyond  the  Law,  or  First  Cove- 
nant, with  its  ministration  of  death,  to  the  charges  and 
promises  (see  Rev.  ii.,  iii.)  that  embody  a  newer  and 
better  covenant. 

These  charges  and  promises  Eliphaz  ignores  or  mis- 
apprehends because  of  the  failure  of  the  preceding  races 
to  which  the  charges  were  given.  To  his  senses  their 
transgression  resulted  in  their  disappearance  from  the 


INDICATIONS  OF  THE  BOOK  OF  JOB.        133 

face  of  the  earth,  and  that  the  destruction  implied  by 
the  charges  had  overwhelmed  them  forever ;  wherefore 
Eliphaz  continues, — 

XV.  7-10.  ^^Art  thou  the  first  man  that  was  born? 
or  wast  thou  made  before  the  hills  ? 

"  Hast  thou  heard  the  secret  of  God  ?  and  dost  thou 
restrain  wisdom  to  thyself? 

"  What  knowest  thou,  that  we  know  not  ?  what  un- 
derstandest  thou,  which  is  not  in  us  ? 

"With  us  a7'e  both  the  grayheaded  and  very  aged 
men,  much  elder  than  thy  father.'^ 

The  question  of  Eliphaz,  "  Art  thou  the  first  man 
that  was  born  ?"  implies  that  Job  was  not  the  first  man 
that  was  born ;  hence  in  the  light  that  Job  is  the  progeni- 
tor or  Adam  of  the  Third  Eace  of  men,  then  other  men 
were  born  (see  Rev.  vi.,  xii.)  or  brought  forth  before 
his  day.  These  men,  as  races,  peopled  the  First  and 
Second  Ages  of  Man ;  wherefore  Eliphaz  likens  them 
to  the  grayheaded  man,  and  the  very  aged  man,  both  of 
which  are  much  older  than  the  father  of  Job,  or  the 
Third  Age  from  the  beginning  thereof  to  the  particular 
day  of  Job's  affliction.  Eliphaz  claims  to  be  familiar 
with  the  history  of  these  two  races  of  men ;  and,  there- 
fore, inasmuch  as  death  reigned  among  them  from  the 
calling  of  the  first  man  thereof,  and  as  instead  of  a 
resurrection  there  was  brought  forth  a  new  creature, 
Eliphaz,  by  their  fate,  felt  convinced  that  the  Law 
ruled  as  absolute  monarch ;  and,  hence,  as  it  was  with 
them,  so  it  would  be  with  Job, — he  would  live  out  his 
years,  pass  away,  and  be  no  more,  while  a  new  creature 
would  be  brought  forth  to  fill  his  place. 

Job's  dissent,  however,  brings  forth  Eliphaz's  ques- 


134        INDICATIONS  OF  THE  BOOK  OF  JOB. 

tion,  "  Hast  thou  heard  the  secret  of  God  ?"  It  is  not 
because  Job  has  lieard  the  secret  of  God,  or  that  he  un- 
derstands the  fulness  of  what  God  comprehends  in  his 
purpose,  but  it  is  because  Job's  mind  grasps,  to  a  cer- 
tain degree,  the  revelations  made  by  the  charges  to  the 
churches  that  Evil  should  be  overthrown  and  the  works 
thereof  undone.  With  unlimited  space  as  a  field,  pro- 
gression or  development  does  not  call  for  the  destruction 
of  the  creature.  Why,  therefore,  should  not  a  system 
exist  whereby  man  of  to-day  could  be  redeemed  ?  If 
there  is  a  Creator,  then  no  good  reason  appears  why 
man,  with  his  intellectual  faculties  just  bursting  into 
bloom  and  setting  with  fruit,  should  be  cut  off,  annihi- 
lated, that  another,  simply  as  man,  might  occupy  his 
place  and  take  up  his  labors. 

If  no  good  reason  appears  why  he  should  be  cut  off, 
then  the  promises  of  the  Creator  that  he  should  be  re- 
stored may  well  be  considered.  To  cut  off  the  creature 
because  of  the  evil  dwelling  within  him  would  be  a 
sacrifice  of  the  good,  but  the  separation  of  the  good  from 
the  evil  w-ould  be  a  foundation  upon  which  the  creature, 
through  the  good,  might  stand  in  the  hope  of  restoration 
and  life.  Job  evidently  bases  his  faith  of  future  life 
upon  the  separation  of  the  good  from  the  evil,  "the 
precious  from  the  vile;"  but  Eliphaz  considers  such 
faith  as  without  foundation,  vain.    Eliphaz  continues, — 

XV.  11.  ^^  Are  the  consolations  of  God  small  with 
thee  ?  is  there  any  secret  thing  with  thee  ?'' 

Hence,  as  Eliphaz  intimates  from  Job's  faith  and 
hope,  does  Job  really  need  small  consolation  of  God  ? 
Job's  faith  and  hope  carry  him  beyond  the  need  of  con- 
solation, for  in  the  future  life  consolation  will  be  un- 


INDICATIONS  OF  THE  BOOK  OF  JOB.        135 

known ;  wherefore  the  entering  into  this  hope  lessens 
the  consolations  of  God.  Consolation  betokens  a  suffer- 
ing state  or  condition ;  hence,  as  the  Kingdom  of  Right- 
eousness draws  nearer  to  the  creature,  so  consolation 
gives  place  to  joy  and  thanksgiving,  and,  consequently, 
consolation  must  lessen.  This  is  the  secret  thing  that 
is  with  Job,  but  which  secret  Job  abundantly  declares. 
Eliphaz  continues, — 

XV.  12,  13.  "Why  doth  thine  heart  carry  thee 
away  ?  and  what  do  thy  eyes  wink  at, 

*^  That  thou  turnest  thy  spirit  against  God,  and  lettest 
such  words  go  out  of  thy  mouth  ?'' 

The  Law  entered  for  the  government  of  all  hosts, 
and  by  it  the  transgressor  shall  die,  for  such  is  the  de- 
cree of  the  Most  High ;  but  Job,  being  a  transgressor, 
hopes  to  live,  and  expresses  his  hope  in  plain  words. 
Eliphaz  considers  that  such  a  hope  is  contrary  to  the 
Law,  and  hence  against  the  Power  that  instituted  it ; 
he  also  considering  that  Job's  wishes  rather  than  the 
Law  laid  the  foundation  of  his  hope.  Further,  Eliphaz 
asks, — 

XY.  14-16.  "What  is  man,  that  he  should  be  clean? 
and  he  which  is  born  of  a  woman,  that  he  should  be 
righteous  ? 

"  Behold,  he  putteth  no  trust  in  his  saints ;  yea,  the 
heavens  are  not  clean  in  his  sight. 

"How  much  more  abominable  and  filthy  is  man, 
which  drinketh  iniquity  like  water  f^ 

These  verses  point  to  the  various  sin-tinctured  hosts 
that  people  the  earth,  and,  also,  even  to  impurity  in  the 
heavens.  Why  should  the  heavens  be  counted  impure? 
It  is  because  of  the  wickedness  of  the  Evil  Host  (see 


136        INDICATIONS  OF  THE  BOOK  OF  JOB, 

Rev.  xii.  7-9)  that  once  found  place  there ;  wickedness 
that  was  manifest  to  and  perceived  of  the  angels  of 
heaven ;  hence  the  judgment  of  the  Lord  God  as  set 
forth  in  Deut.  xii.  2 — "  Ye  shall  utterly  destroy  all  the 
places,  wherein  the  nations  which  ye  shall  possess  served 
their  gods" — will  apply  to  the  heavens,  that  they  may 
be  purified  from  all  knowledge  and  remembrance  of  sin 
by  the  fulfilment  of  the  Law.  From  these  indications 
it  follows  that  the  angels  of  heaven  are  not  perfect, 
that  man  born  of  woman  is  not  righteous,  and  that 
sin-tinctured  man,  let  him  pertain  to  which  host  he 
may,  according  to  the  philosophy  of  Eliphaz,  drinks 
iniquity  like  water ;  yet,  outside  of  the  philosophy  of 
Eliphaz,  the  indication  becomes  evident  that  the  crea- 
ture, be  he  man  or  angel,  cannot  govern  all  things  so 
perfectly  that  he  should  not  transgress  through  igno- 
rance or  through  error  of  judgment. 

If  the  angels  of  heaven  in  their  superiority  and 
grandeur  are  not  perfect,  how  can  man  of  Adam's  race 
hope  to  rise  above  the  Law  and  be  perfect,  and  thus 
obtain  eternal  life  ?  If  man  stands  upon  the  ruling  of 
the  Law,  simply  like  Eliphaz,  then  he  never  can  rise 
above  the  Law,  and  his  argument  and  reasoning  will 
never  go  beyond  the  ruling  of  the  Law,  and  hence,  as 
a  transgressor  far  below  the  angels,  he  will  by  the  Law 
be  swept  out  of  existence. 

The  reasoning  of  Eliphaz,  therefore,  while  it  con- 
demns man  to  eternal  annihilation,  also  condemns  the 
Evil  Host  to  the  same  fate ;  for  the  ruling  of  the  Law 
is  over  them  also ;  but  Job,  while  realizing  these  condi- 
tions, as  well  as  Eliphaz,  also  knows  that  no  condemna- 
tion rests  over  the  good.     If,  therefore,  condemnation 


INDICATIONS  OF   THE  BOOK  OF  JOB.        137 

rests  over  the  evil,  and  the  good  is  uncondemned,  then 
it  follows  that  the  ministration  of  death  pertaining  to 
the  Law  or  First  Covenant  has  no  hold  upon  the  good 
that  it  should  die ;  wherefore  the  good  must  be  sepa- 
rated from  the  evil,  or  the  Law  itself  would  become 
unrighteous,  which  cannot  be.  Job's  faith  and  hope 
rest  upon  the  certainty  of  such  a  separation ;  but  Eli- 
phaz  discards  the  position  as  untenable ;  he  evidently 
considering  man  with  his  various  qualities  as  a  spon- 
taneous growth,  or  atomic  development,  and  not  as  a 
creature  that  could  independently  be  engrafted  with 
good  and  with  evil.     Eliphaz  continues, — 

XV.  17-19.  "  I  will  shew  thee,  hear  me;  and  that 
which  I  have  seen  I  will  declare ; 

"  Which  wise  men  have  told  from  their  fathers,  and 
have  not  hid  it: 

'^  Unto  whom  alone  the  earth  was  given,  and  no 
stranger  passed  among  them.'' 

Through  the  philosophy  of  Eliphaz  these  verses  be- 
come indicative  of  spontaneous  growth  or  at  least  pro- 
gression from  some  created  atomic  or  molecular  system 
of  life,  unto  which  the  earth  was  given  as  a  field  of 
progress,  and  hence,  none  other  passed  among  them ; 
wherefore,  from  the  atomic  life  thus  created,  man  was 
developed,  and,  from  the  excellence  of  his  development, 
continued  and  existed  as  the  possessor  of  the  earth. 
Eliphaz  continues  his  saying, — 

XV.  20-24.  "  The  wicked  man  travaileth  with  pain 
all  his  days,  and  the  number  of  years  is  hidden  to  the 
oppressor. 

"  A  dreadful  sound  is  in  his  ears  :  in  prosperity  the 
destroyer  shall  come  upon  him. 

12 


138        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  He  believeth  not  that  he  shall  return  out  of  dark- 
ness, and  he  is  waited  for  of  the  sword. 

"  He  waiidereth  abroad  for  bread,  saying.  Where  is 
it  f  he  knoAveth  that  the  day  of  darkness  is  ready  at 
his  hand. 

"  Trouble  and  anguish  shall  make  him  afraid  ;  they 
shall  prevail  against  him,  as  a  king  ready  to  the 
battle.'' 

Eliphaz  has  already  declared  (see  iv.  17-21 ;  xv. 
14-16)  that  man  without  exception  is  wicked,  and  that 
he  shall  perish  forever;  yet  here  again  he  pictures  the 
fall  of  man,  for  he  concludes  that  all  men  are  wicked. 
In  this  picture  man  is  hopeless  of  a  return  from  the 
land  of  darkness :  when,  therefore,  the  grave  shall  close 
over  him  a  final  adieu  will  have  been  made  to  all  that 
sparkles  with  light  and  life;  and,  as  the  age  rolls  on, 
others  arise,  but  there  is  no  awakening  for  him ;  time 
progresses,  and  even  ages  unfold,  but  the  darkness  deep- 
ens ;  no  glimmer  steals  a  momentary  glance  or  shoots  a 
single  ray  to  light  the  self-digged  pit  that  clasps  him. 
Hopeless,  helpless,  dead  ;  barren,  uncalled  for,  uncared 
for ;  broken  forever  he  lies,  a  rusting  link  in  the  re- 
morseless chain  that  finds  its  bitter  end  in  the  dark 
chamber  of  death.  Who  would  not  seek  escape  from 
such  a  fate?  Even  the  wicked  man  (see  verse  23) 
"  wandereth  abroad  for  bread,  saying ,  Where  is  itf*  for 
he  knows  that  his  hour  is  at  hand.  Eliphaz,  however, 
does  not  believe  in  this  bread  or  in  any  redeemer, 
that  escape  may  be  had ;  for,  with  him,  trouble  and 
anguish  shall  prevail  against  the  transgressor  as  a  king 
ready  to  the  battle.  Of  the  wicked  man  Eliphaz  con- 
tinues,— 


indicationf;  of  the  book  of  job.      139 

Xy.  25-28.  "  For  he  stretcheth  out  his  hand  against 
God,  and  strengtheneth  himself  against  the  Almighty. 

"  He  runneth  upon  him,  even  on  his  neck,  upon  the 
thick  bosses  of  his  bucklers  : 

"  Because  he  covereth  his  face  with  his  fatness,  and 
maketh  collops  of  fat  on  Ms  flanks. 

"  And  he  dwelleth  in  desolate  cities,  and  in  houses 
which  no  man  inhabiteth,  which  are  ready  to  become 
heaps." 

According  to  the  philosophy  of  Eliphaz,  the  wicked 
man  stretches  out  his  hand  against  God  in  that  he  does 
not  keep  to  the  ruling  of  the  Law  that  ordains  to  life ; 
and,  hence,  that  he  transgresses.  Transgression,  how- 
ever, is  not  all ;  but  Eliphaz  intimates  that  in  his  trans- 
gression man  brings  forth  his  own  wisdom  to  offset  the 
ministration  of  death  that  pertains  to  the  Law,  as  in  the 
case  of  Job,  whose  hopes,  notwithstanding  transgres- 
sion, lead  him  to  look  for  life  in  the  future.  The  phi- 
losophy of  Eliphaz  points  to  the  utter  futility  of  such 
hopes  under  the  Law,  where  he  consigns  the  wicked 
man  to  a  ruinous  dwelling  in  a  desolate  city,  which  no 
man  inhabiteth.  Eliphaz  further  points  to  the  futility 
of  hopes  such  as  those  held  by  Job  where  he  states, — 

XV.  29,  30.  "  He  shall  not  be  rich,  neither  shall 
his  substance  continue,  neither  shall  he  prolong  the 
perfection  thereof  upon  the  earth. 

"  He  shall  not  depart  out  of  darkness ;  the  flame 
shall  dry  up  his  branches,  and  by  the  breath  of  his 
mouth  shall  he  go  away." 

Thus  by  the  breath  of  his  mouth  man  shall  go  away, 
or,  when  man  ceases  to  breathe,  then,  by  the  position  of 
Eliphaz,  he  ceases  to  exist  forever, — nothing  can  recall 


140        INDICATIONS  OF  THE  BOOK  OF  JOB. 

liim  out  of  the  deep  darkness  into  which  he  has  de- 
scended, and  no  perfection  pertaining  to  him  shall  be 
prolonged  upon  the  earth.  If  this  is  not  annihilation, 
what  is  it?  for  Eliphaz  recognizes  no  Eedeeraer. 
EUphaz  continues, — 

XV.  31.  "Let  not  him  that  is  deceived  trust  in 
vanity  :  for  vanity  shall  be  his  recompense.'' 

These  words  evidently  are  directed  against  all  hold- 
ing such  hopes  as  those  expressed  by  Job  ;  for  Eliphaz 
considers  such  hopes  as  vain,  vanity ;  and,  hence,  that 
a  vain,  empty  recompense  will  be  the  reward  of  him 
that  so  trusts.     Eliphaz  continues, — 

Xy.  32,  33.  "  It  shall  be  accomplished  before  his 
time,  and  his  branch  shall  not  be  green. 

"  He  shall  shake  off  his  unripe  grape  as  the  vine,  and 
shall  cast  off  his  flower  as  the  olive." 

In  this  statement  Eliphaz  brings  forward  the  loss  of 
Job's  children  as  a  proof  of  the  truth  of  his  position ; 
but,  from  Job's  stand-point,  such  evidence  cannot  be 
accepted  as  proof  that  they  shall  not  return  again. 
Eliphaz  consigns  Job's  children  to  the  land  of  absolute 
darkness,  to  absolute  death;  but  Job  considers  that 
they  descended  into  the  land  of  the  shadow  of  death, 
not  absolute  death,  but  into  the  shadow  or  semblance 
of  death  ;  in  which  case  there  is  hope  of  a  return  :  but 
from  absolute  death  no  return  is  ])Ossible,  except  it  be 
through  the  resurrecting  power  of  the  Infinite  Majesty; 
which  power  (see  St.  John  x.  18)  was  conferred  upon 
the  Son  that  lie  might  fulfil  the  will  of  the  Father  in 
the  redemption  of  the  world.  Eliphaz  further  continues 
his  reasoning, — 

XV.  34,  35.  "  For  the  congregation  of  hypocrites 


INDICATIONS  OF  THE  BOOK  OF  JOB.        141 

shall  be  desolate,  and  fire  shall  consume  the  tabernacles 
of  bribery. 

"  They  conceive  mischief,  and  bring  forth  vanity,  and 
their  belly  prepareth  deceit." 

By  which  continued  transgression  only  confirms  the 
final  sentence  of  the  wicked,  among  whom  Eliphaz 
classes  Job. 

XYI.  1,  2.  "  Then  Job  answered  and  said, 
"  I  have  heard  many  such  things :  miserable  com- 
forters are  ye  all." 

If  the  words  of  Job's  three  friends  really  contained 
any  substantial  indications  of  a  future  life,  why  should 
they  be  called  miserable  comforters  ?  Can  the  promise 
of  future  life  be  considered  miserable  comfort?  By  no 
means ;  but  if  there  were  no  future  life,  how  much  bet- 
ter would  it  have  been  for  the  creature  had  the  creature 
never  seen  the  light !  Job's  afflictions  make  it  manifest 
to  him  that  something  beyond  the  natural  life  of  man 
is  called  for,  even  though  (see  v.  26)  the  last  days  of 
man  should  be  lightened  with  sunshine.  The  sunshine 
of  life,  however,  carries  with  it  stronger  proof  of  future 
existence  than  affliction ;  for  should  this  sunshine  die  a 
great  blot  would  take  its  place  never  more  to  be  re- 
moved. The  setting  sun  brings  many  an  unsolved  pang 
into  the  heart  of  the  beholder,  but  hope  clings  to  the 
last  lingering  ray  not  as  to  a  departing  friend,  but  as  to 
one  soon  to  come  again.  How  great  the  misery  should 
the  thought  arise,  and  find  fulfilment,  that  a  final  adieu 
was  given  to  the  source  of  light !  Who  could  banish 
the  sun,  the  glorious  sun,  and  give  its  place  forever  to 
the  blackness  of  night  ?     Miserable  comforters,  did  Job 


142        INDICATIONS  OF  THE  BOOK  OF  JOB. 

say  ?  A^-e^  worse  than  miserable  are  those  who  would 
consign  Job's  sunshine  to  eternal  darkness,  and  who 
would  open  a  pit  no  future  could  ever  fill;  for  the 
grave  would  grow  as  fast  as  eternity  should  unroll  its 
limitless  scroll,  and  would  bury  within  its  precincts  the 
most  ])recious  treasures  of  earth.     Job  continues, — 

XVI.  3,4.  "Shall  vain  words  have  an  end?  or 
what  emboldeneth  thee  that  thou  answerest  ? 

"  I  also  could  speak  as  ye  do :  if  your  soul  were  in 
my  souFs  stead,  I  could  heap  up  words  against  you,  and 
shake  mine  head  at  you." 

To  Job  the  words  of  his  friends  are  vain  ;  they  em- 
body vanity, — vanity  of  calling,  vanity  of  being,  vanity 
of  mission.  Vain  calling,  vain  mission !  The  grave 
restores  the  primordial  condition  of  darkness  to  the 
creature  that  existed  as  though  he  had  never  been. 
What,  then,  emboldens  Eliphaz  that  he  should  answer 
Job's  hope  of  life  with  his  belief  in  the  certainty  of 
absolute,  eternal  death  ?  The  boldness  of  Eliphaz  evi- 
dently comes  from  his  knowledge  of  the  Law  that  em- 
bodies the  ordination  to  life  to  the  righteous,  and  the 
ministration  of  death  to  the  unrighteous,  coupled  with 
the  apparent  fulfilment  of  the  latter  condition  in  the 
destruction  that  has  befallen  man  of  Adam's  race  from 
the  calling  thereof  (see  viii.  7-10;  xv.  9,  10)  in  the 
First  Age  to  the  day  of  Job. 

Job  recognizes  the  fact  that  it  is  easy  to  heap  up 
words  against  the  transgressor;  but  from  his  stand- 
point there  is  something  besides  death  on  which  the 
transgressor  may  lean,  for  the  ordination  to  life  that 
pertains  to  the  Law  was  not  made  in  vain.  In  fact, 
the  ordination  to  life  embodies  the  very  essence  involved 


INDICATIONS  OF  THE  BOOK  OF  JOB.        143 

in  the  calling  of  the  creature,  for  what  would  the  Law 
be  without  the  ordination  to  life?  It  is  clear  that 
Jesus  Christ,  the  righteous,  lived  in  the  Law,  in  that 
he  fulfilled  it;  and,  hence,  through  his  life  others  may 
live  also,  even  though  they  be  transgressors;  for  the 
life  of  Christ  invested  the  body  into  which  the  trans- 
gressor was  and  is  born  or  regenerated ;  but  if,  as  the 
argument  of  Eliphaz  implies,  the  ordination  to  life  that 
pertains  to  the  Law  is  made  dead  through  transgression, 
and  only  the  ministration  of  death  remain,  then  no  re- 
deemer can  arise,  and  the  transgressor  will,  in  his  own 
person,  at  the  end  of  his  natural  life,  lay  down  his  life 
forever.  Thus  the  reasoning  of  Eliphaz  is  a  continual 
condemnation  of  Job,  and  heightens  rather  than  softens 
his  grief,  wherefore  Job  continues, — 

XVI.  6.  ^^  But  I  would  strengthen  you  with  my 
mouth,  and  the  moving  of  my  lips  should  assuage 
your  grief  J' 

Hence  through  his  faith  and  knowledge  Job  could 
and  would  speak  words  of  comfort  to  the  transgressor 
that  was  overwhelmed  through  the  ruling  of  the  Law. 
Job  continues, — 

XYL  6.  "Though  I  speak,  my  grief  is  not  as- 
suaged :  and  though  I  forbear,  what  am  I  eased  T^ 

This  verse  indicates  that  the  tribulation  of  Job  comes 
from  a  source  beyond  his  control.  What,  therefore,  is 
this  source  ?  Some  spontaneous  growth  more  powerful 
than  man  that  it  should  mock  his  will  and  cast  his 
physique  to  the  ground  ?  If  so,  whence  comes  order 
that  the  fire  freeze  not,  or  that  the  water  boil  not  in  an 
ice-bound  habitation?  The  suiferings  of  Job  prove 
that  the  source  of  his  tribulation  is  an  active,  intelligent, 


144        INDICATIONS  OF  THE  BOOK  OF  JOB. 

powerful  being;  one  whose  strength  is  far  beyond  that 
of  Job  or  any  man  of  Adam's  race ;  one  that  under- 
stands the  properties  of  pain,  the  methods  of  producing 
it,  and  who  is  not  slow  in  bringing  it  about. 

The  mission  of  man  (see  Gen.  i.  28)  is  the  subjuga- 
tion of  this  power ;  wherefore,  can  man  rise  above  and 
subdue  it,  the  great  Power  of  Evil  ?  Can  man  say  to 
the  fire  burn  not,  and  it  burn  not  ?  If  man  fails  in  the 
possession  of  this  power,  then  he  cannot  subdue  the 
Evil  Power  that  tortures  the  creature  with  heat  and 
cold;  for  by  its  created  properties  fire  will  burn  the 
creature  whether  applied  directly  by  the  Power  of  Evil 
or  by  his  emissaries. 

If  the  Power  of  Evil  be  subdued,  then  he  cannot 
control  fire  or  any  pain-giving  element ;  whence  it  be- 
comes evident  that  as  long  as  tribulation  shall  beset  the 
creature,  whether  great  or  small,  that  a  power  stronger 
than  the  creature  rules  over  him  for  harm ;  hence  this 
power  (see  ii.  1-7)  is  Satan,  king  of  Evil. 

Man  may  hope  by  his  own  efforts  to  rise  above  and 
rule  over  Satan,  but,  should  such  be  the  case,  how  conflict 
among  great  excellencies  could  be  avoided  does  not  very 
plainly  appear,  unless  one  mind,  one  sentiment,  should 
actuate  them  all ;  in  which  case  a  universal  sameness  of 
thought  and  action  would  find  place,  which,  in  itself,  is 
distasteful.  The  Laws  of  Order  (see  Gen.  i.)  point  to 
a  far  better  state  of  things,  for  by  them  one  Head  is 
given  to  all  things ;  for  by  them  One  that  is  a  God,  a 
Creator,  a  Subjugator,  a  Redeemer,  and  a  Restorer  is 
made  manifest  that  is  infinite,  supreme,  and  perfect  in 
all  his  attributes.  Such  a  One  can  subdue  the  Power 
of  Evil,  and  can  say  to  the  fire,  burn  not,  and  it  shall 


INDICATIONS  OF  THE  BOOK  OF  JOB.        I45 

not  burn  ;  neither  shall  any  tribulation  beset  the  crea- 
ture, be  it  great  or  small,  under  his  rule ;  but  all  ex- 
cellencies, however  great  they  may  be,  will  live  in  har- 
mony, each  free  to  enjoy  the  gifts  with  which  they  are 
endowed,  whereby  beauty  and  variety  will  be  manifest 
on  every  side,  and  every  one  will  find  pleasure  in  his 
own  work  and  in  the  work  of  his  neighbor.  Job  con- 
tinues,— 

XVI.  7-10.  "  But  now  he  hath  made  me  weary : 
thou  hast  made  desolate  all  my  company. 

"And  thou  hast  filled  me  with  wrinkles,  which  is  a 
witness  against  me:  and  my  leanness  rising  up  in  me 
beareth  witness  to  my  face. 

"  He  teareth  me  in  his  wrath,  who  hateth  me  :  he 
gnasheth  upon  me  with  his  teeth ;  mine  enemy  sharp- 
eneth  his  eyes  upon  me. 

"  They  have  gaped  upon  me  with  their  mouth ;  they 
have  smitten  me  upon  the  cheek  reproachfully;  they 
have  gathered  themselves  together  against  me." 

The  wrinkles  and  leanness  of  Job  stand  witness  of  his 
transgressive  state;  but  transgression  is  one  thing  and 
wrinkles  and  leanness  another.  Why  ?  Because  trans- 
gression indicates  sin  without  reward  or  punishment. 
With  the  entering  in  of  the  Law  transgression  or  sin  was 
made  punishable  by  death ;  the  Law  (see  Gen.  ii.  16, 
17)  does  not  say  that  transgression  shall  be  punished 
by  wrinkles  and  leanness,  but  by  death ;  hence  wrinkles 
and  leanness  follow  with  transgression  through  the  rule 
of  some  power  other  than  God,  and  which  is  greater 
than  man.  This  power  (see  i.,  ii.)  is  Satan ;  hence  he 
it  is  that  tears  Job  and  makes  his  natural  life  a  burden 
to  him.     Job  himself  indicates  this  as  follows : 


146        INDICATIONS  OF  THE  BOOK  OF  JOB. 

XVI.  11-14.  "God  hath  delivered  me  to  the 
ungodly,  and  turned  me  over  into  the  hands  of  the 
wicked. 

"  I  was  at  ease,  but  he  hath  broken  me  asunder :  he 
hath  also  taken  me  by  my  neck,  and  shaken  me  to 
pieces,  and  set  me  up  for  his  mark. 

"  His  archers  compass  me  round  about,  he  cleaveth 
my  reins  asunder,  and  doth  not  spare  ;  he  poureth  out 
my  gall  upon  the  ground. 

"  He  breaketh  me  with  breach  upon  breach ;  he  run- 
neth upon  me  like  a  giant." 

If  the  ungodly  and  wicked  are  not  Satan  and  his 
host,  who  are  they?  Was  not  Job  (see  ii.  3-7)  placed 
in  the  hand  of  Satan,  who  smote  him  with  great  afflic- 
tion ?  Undoubtedly ;  but  because  God  took  away  his 
special  protection  from  Job,  and  left  him  standing  upon 
his  free  agency  to  battle  under  the  Law  with  Satan,  and 
also  in  fulfilment  of  the  command  (Gen.  i.  28)  for  the 
government  of  all  things,  the  indication  does  not  follow 
that,  because  of  Job's  weakness,  the  Almighty  brought 
the  ills  and  afflictions  upon  Job,  but,  rather,  that  he 
permitted  Satan  to  inflict  them;  for  Job  after  trans- 
gression became  subject  to  the  Kingdom  of  Evil,  and, 
hence,  as  a  subject,  was  open  to  such  tribulation  as  the 
Evil  Kingdom  might  see  fit  to  inflict. 

Job,  however,  is  a  transgressor,  but  he  is  not  wholly 
evil, — that  is,  transgression  does  not  make  the  creature 
a  total  depravity ;  hence  the  Kingdom  of  Righteousness 
must  take  cognizance  of  the  good  that  dwells  within 
him.     Job  continues, — 

XVI.  16-17.  "I  have  sewed  sackcloth  upon  my 
skin,  and  defiled  my  horn  in  the  dust. 


INDICATIONS  OF  THE  BOOK  OF  JOB,        I47 

*'  My  face  is  foul  with  weeping,  and  on  my  eyelids  is 
the  shadow  of  death  ; 

"  Not  for  a7iy  injustice  in  mine  hands  :  also  my  prayer 
is  pure." 

From  these  verses  it  is  evident  that  Job's  tribulation 
is  due  to  unrecognized  transgression,  yet  the  penalty  of 
transgression  is  over  him  just  as  certainly  as  over  mani- 
fest transgression;  hence  the  afflictions  that  befall  a 
righteous  man  transgressing  through  ignorance  indicate 
the  certainty  of  the  fulfilment  of  the  Law  upon  the 
transgressor,  irrespective  of  host,  that  no  loop-hole  exists 
for  the  escape  of  Evil,  be  it  either  small  or  great,  known 
or  unknown. 

The  afflictions  that  befall  righteous  men  become, 
therefore,  real  signs  to  all  hosts  of  the  immutability  of 
the  Law,  and  that  the  establishment  of  the  Kingdom 
of  Righteousness  requires  the  absolute  blotting  out  of 
Evil  as  an  energy  or  power. 

Thus  Job's  hands,  from  man's  stand-point,  may  be 
free  from  injustice,  and  his  prayer  may  be  pure,  but 
still  his  affliction  marks  transgression  in  some  intricate, 
unknown  path  that  brings  him  under  the  ruling  of  the 
Law ;  hence  (see  1  Kings  viii.  46)  "  there  is  no  man  that 
sinneth  not."     Job  continues, — 

XYI.  18,  19.  "O  earth,  cover  not  thou  my  blood, 
and  let  my  cry  have  no  place. 

"  Also  now,  behold,  my  witness  is  in  heaven,  and  my 
record  is  on  high." 

Thus,  should  Job's  blood  be  shed  through  transgres- 
sion, the  call  for  investigation  as  to  why  it  was  shed 
would  bring  the  oppressor  to  the  judgment-seat.  Job 
does  not  wish  that  his  cry  be  shut  up  or  silenced,  for 


148        INDICATIONS  OF  THE  BOOK  OF  JOB. 

(see  text)  his  witness  is  iu  heaven,  and  his  record  is 
on  high.  The  good  works  of  Job  do  not  insure  re- 
demption for  him,  or  deliverance  from  the  hand  of 
the  oppressor,  but  they  are  proofs  of  his  faith  in  the 
promises  of  redemption,  and  hence  it  follows  that  his 
faith,  as  a  good  thing,  or  essence,  shall,  like  that  of 
Abraham,  be  counted  to  him  for  righteousness.  Job 
continues, — 

XVI.  20-22.  '^  My  friends  scorn  me  :  hut  mine  eye 
poureth  out  tears  unto  God. 

"  Oh  that  one  might  plead  for  a  man  with  God,  as  a 
man  pleadeth  for  his  neighbour ! 

"  When  a  few  years  are  come,  then  I  shall  go  the 
way  whence  I  shall  not  return.'' 

Job's  friends  scorn  his  faith  in  a  future  life,  but  he 
turns  unto  God ;  and,  although  turning  unto  God,  he 
knows  that  the  word  of  God  concerning  the  trans- 
gressor is  immutable  and  cannot  be  changed ;  hence  he 
states,  "  When  a  few  years  are  come,  then  I  shall  go  the 
way  whence  I  shall  not  return."  This  saying  evidently 
relates  to  Job's  body  as  transgressive  man,  for  the  body 
of  sinful  flesh  must  be  left  behind  forever.  Job  uure- 
generated  represents  this  body ;  Job  regenerated  repre- 
sents the  body  that  shall  be ;  hence  it  follows  that  the 
unregenerated  must  give  place  to  the  regenerated,  which 
condition  does  not  pertain  to  and  follow  with  the  phi- 
losophy of  Eliphaz.     Job  continues, — 

XVII.  1.  "My  breath  is  corrupt,  my  days  are  ex- 
tinct, the  graves  are  ready  for  me." 

By  this  verse  graves — not  the  grave  or  a  grave,  but 
graves — are  ready  for  Job.    Why  graves  ?    Because  the 


INDICATIONS  OF  THE  BOOK  OF  JOB.        149 

body  of  sinful  flesh,  the  unregenerated  body,  shall  sleep 
in  one  grave,  while  the  regenerated  body,  or  the  body  into 
which  man  is  and  shall  be  born,  sleeps  or  shall  sleep  in 
another.  These  conditions  involve  the  separation  of  the 
good  from  the  evil,  "  the  precious  from  the  vile ;"  hence 
one  grave  will  hold  the  natural  body  of  man,  and  one 
grave  will  hold  the  body  that  was  prepared  for  the  Son, 
suitable  for  the  regeneration  and  restoration  of  man,  and 
into  which  man  was  and  is  born  or  regenerated.  Job 
continues, — 

XVII.  2.  '^  Are  there  not  mockers  with  me?  and 
doth  not  mine  eye  continue  in  their  provocation?" 

Who,  therefore,  is  it  that  mocks  Job  in  his  sublime 
faith  ?  Is  it  not  his  three  friends  with  their  fallacious 
reasoning  and  arguments?  Yet,  notwithstanding  the 
indicated  difference  in  the  final  result  of  their  respective 
reasonings,  Job  will  continue  in  the  faith  which,  to  his 
friends,  is  as  great  a  provocation  as  their  argument  is  a 
provocation  in  the  eye  of  Job.     Job  continues, — 

Xyil.  3.  "  Lay  down  now,  put  me  in  a  surety  with 
thee;  who  is  he  that  will  strike  hands  with  me?" 

Thus  who  will  agree  with  Job^s  philosophy,  that  they 
should  strike  hands  with  him?  His  friends?  No; 
for  of  them  Job  says, — 

Xyil.  4.  "  For  thou  hast  hid  their  heart  from  un- 
derstanding :  therefore  shalt  thou  not  exalt  themJ^ 

Job  continues, — 

XYII.  5.  "  He  that  speaketh  flattery  to  his  friends, 
even  the  eyes  of  his  children  shall  fail." 

Flattery  leads  to  false  deductions ;  but  the  term  in 
the  mouth  of  Job  evidently  points  to  a  species  of  deceit 
that  will  cause  or  tend  to  cause  others  to  fall  into  grave 

13 


150        INDICATIONS  OF  THE  BOOK  OF  JOB. 

error ;  hence  the  more  powerful  the  flatterer  the  greater 
the  downfall.     Job  continues, — 

XVII.  6-8.  "  He  hath  made  me  also  a  byword  of 
the  people ;  and  aforetime  I  was  as  a  tabret. 

"Mine  eye  also  is  dim  by  reason  of  sorrow,  and  all 
my  members  are  as  a  shadow. 

"  Upright  men  shall  be  astonished  at  this,  and  the  in- 
nocent shall  stir  up  himself  against  the  hypocrite.^' 

In  his  affliction  Job  has  become  a  byword  of  the 
people  where  once,  as  the  Adam  and  progenitor  of  the 
Third  Eace,  he  was  looked  upon  (see  i.  1-3)  as  the  head 
and  front  of  human  greatness. 

The  tribulation  of  Job  is  brought  about  (see  i.,  ii.) 
through  the  devices  of  Satan,  who,  by  his  great  power, 
caused  transgression  on  the  part  of  Job;  not  great, 
glaring  transgression,  but  imperceptible  transgression, 
or  (see  Lev.  iv.  13, 14)  transgression  through  ignorance. 
If  transgression  through  ignorance  should  not  be  im- 
puted how  could  the  offence  abound  that  Evil  be 
judged?  The  indications  are  that  every  jot  of  trans- 
gression pertaining  to  man  must  and  will  be  imputed 
that  the  minor  offences  of  the  Evil  Host  be  imputed 
also. 

If  by  such  rigid  construction  every  jot  of  transgres- 
sion shall  be  imputed,  then  the  transgressor  will  come 
under  the  rule  of  the  Evil  Kingdom,  and,  if  under  the 
rule  of  the  Evil  Kingdom,  then  the  resources  of  the  Evil 
Kingdom  will  be  over  him  for  evil,  be  the  transgression 
great  or  small.  The  indications  are  clear  that  the  trib- 
ulations besetting  Job  are  far  in  excess  of  all  commen- 
surate call ;  wherefore  the  text  states,  "  Upright  men 
shall  be  astonished  at  this,  and  the  innocent  shall  stir 


INDICATIONS  OF  THE  BOOK  OF  JOB.        15I 

up  himself  against  the  hypocrite."  Under  the  circum- 
stances developed  by  the  text  of  Job,  who  is  the  right- 
eous and  innocent  that  shall  be  astonished,  and  shall  stir 
up  himself?  It  evidently  is  the  one  that  shall  coun- 
teract, throw  down,  and  make  void  the  works  of  evil 
that  threaten  to  sink  the  creature  forever  in  the  pit  of 
oblivion.     Job  further  speaks  of  this  one  as  follows : 

XYII.  9.  "  The  righteous  also  shall  hold  on  his  way, 
and  he  that  hath  clean  hands  shall  be  stronger  and 
stronger." 

The  essence  of  this  saying  cannot  apply  to  the  trans- 
gressor, for  by  the  Law  he  shall  not  be  stronger  and 
stronger;  for  the  transgressor  cannot  make  void  the 
Law  by  reformation  any  more  (see  Heb.  xii.  16, 17)  than 
Esau  could  recover  his  birthright,  with  its  accompany- 
ing blessings,  after  his  transgression  ;  wherefore  it  fol- 
lows that  the  righteous  that  shall  be  stronger  and 
stronger  is  one  that  is  without  transgression,  one  (see 
Deut.  xxxii.  4)  without  iniquity,  one  that  is  just  and 
right ;  hence  the  righteous  that  shall  be  stronger  and 
stronger  is  the  God  of  truth.  Such  a  One,  therefore, 
by  the  words  of  Job,  shall  stir  up  himself  against  the 
flatterer  whose  Evil  Kingdom  bears  such  bitter  fruit. 
Job  continues, — 

XVII.  10.  "But  as  for  you  all,  do  ye  return,  and 
come  now:  for  I  cannot  find  one  wise  man  among 
you." 

Inasmuch,  therefore,  as  the  reasoning  of  Job's  friends 
does  not  provide  any  way  for  the  abolishment  of  tribu- 
lation,— except  it  be  through  righteousness  by  works, 
the  failure  of  which  is  proved  by  the  universal  fall  of 
man  and  his  subsequent  tribulation, — Job  cannot  find 


152        INDICATIONS  OF  THE  BOOK  OF  JOB. 

one  wise  man  among  them.  True  wisdom  will  find 
a  means  or  way  for  casting  down  pain  and  tribula- 
tion forever ;  for  what  kind  of  perfection  would  that 
be  which,  when  beyond  suffering  itself,  could  calmly 
look  down  upon  the  misery  of  countless  thousands  as 
they  are  brought  into  existence,  live  a  short,  unhappy 
life,  and  die  overwhelmed  with  physical  and  mental 
distresses?  Should  such  perfection  become  the  stand- 
ard of  excellence  of  the  creature,  then  the  heart  of  that 
creature  would  be  harder  than  "  the  nether  millstone," 
and  the  excellence  thereof  but  a  byword  in  the  mouth 
of  evil-doers.     Job  continues, — 

XVII.  11-13.  *'  My  days  are  past,  my  purposes  are 
broken  off,  even  the  thoughts  of  my  heart. 

'*  They  change  the  night  into  day  :  the  light  is  short 
because  of  darkness. 

"  If  I  wait,  the  grave  is  mine  house :  I  have  made 
my  bed  in  the  darkness." 

The  broken  purposes  of  Job  indicate  his  failure  as  a 
subjugator ;  wherefore  the  night  is  as  the  day,  and  the 
day  is  as  the  night ;  hence,  even  if  Job  wait  or  continue, 
the  grave,  under  the  Law,  would  be  his  house,  and 
darkness,  through  his  failure,  would  be  his  bed ;  no 
reformation  being  sufficiently  strong  in  itself  to  insure 
righteousness,  or  to  redeem  the  transgressor.  Job  con- 
tinues,— 

XVII.  14.  "I  have  said  to  corruption.  Thou  art 
my  father:  to  the  worm.  Thou  art  my  mother, and  my 
sister." 

Thus  Job's  intimate  relation  to  corruption  points  to 
hira  as  being  a  transgressor ;  for  it  is  written  (Ps.  xvi. 
10),  "Neither  wilt  thou  suffer  thine  Holy  One  to  see 


INDICATIONS  OF  THE  BOOK  OF  JOB.        153 

corruption  ;"  wlierefore,  being  a  transgressor,  Job  con- 
tinues,— 

XVII.  15,  16.  ^^  And  where  is  now  my  hope?  as 
for  my  hope,  who  shall  see  it? 

"  They  shall  go  down  to  the  bars  of  the  pit,  when  our 
rest  together  is  in  the  dust." 

Job's  hope  of  filling  out  his  mission  as  subjugator 
is  gone ;  when,  therefore,  he  shall  rest  in  the  dust,  with 
corruption  and  the  worm  for  companions,  then  those 
who  shall  go  down  to  the  bars  of  the  pit  wherein  Job 
lies  will  see  Job's  hope  blasted  by  failure  and  death; 
hence  he  makes  no  claim  to  redemption  or  life  through 
his  own  righteousness ;  but  he  does  claim  (see  verses  8, 
9)  that  "  the  innocent  shall  stir  up  himself  against  the 
hypocrite,"  and  that  "  The  righteous  also  shall  hold  on 
his  way,  and  he  that  hath  clean  hands  shall  be  stronger 
and  stronger;"  the  innocent  and  righteous  evidently 
pointing  to  the  Redeemer. 

XYIII.  1,  2.  "  Then  answered  Bildad  the  Shuhite, 
and  said, 

"  How  long  will  it  he  ere  ye  make  an  end  of  words  ? 
mark,  and  afterwards  we  will  speak." 

Thus  Bildad  considers  Job's  reasoning  but  empty 
logic,  or  words  which  reach  the  ear  but  leave  no  mark 
upon  the  brain  deep  enough  to  force  conviction  or 
whereupon  to  base  a  firm  conclusion.  Bildad  contin- 
ues,— 

XYIII.  3.  "  Wherefore  are  we  counted  as  beasts, 
and  reputed  vile  in  your  sight  ?" 

If  the  philosophy  of  Eliphaz,  Bildad,  and  Zophar 
consigns  the  creature  to  absolute  eternal  death  because 

13* 


154        INDICATIONS  OF  THE  BOOK  OF  JOB. 

of  transgression,  without  any  attempt  to  separate  the 
good  from  the  evil,  then  such  philosophy  decorates  the 
banners  of  Satan  with  great  tokens  of  victory.  If 
there  be  a  kingdom  of  good  and  a  kingdom  of  evil,  the 
one  separate  and  distinct  from  the  other,  then  the  indi- 
cation is  clear  that  that  which  pertains  to  and  forms 
part  of  the  kingdom  of  good  cannot  be  held  prisoner 
forever  by  the  kingdom  of  evil  without  the  latter  be  at 
least  equal  to  if  not  stronger  than  the  former;  in  which 
case  Evil  could  not  be  subjugated,  neither  could  the 
precious  (see  Jer.  xv.  19)  be  separated  from  the  vile. 

Is  it  at  all  probable  that  an  infinite,  all-wise,  all- 
powerful  God  would  leave  any  part  of  his  kingdom  in 
the  hands  of  the  Power  of  Evil  forever?  No;  for 
the  perfection  of  his  Divine  character  and  his  fore- 
knowledge completely  shuts  off  any  such  conclusion. 
If  the  good  is  good,  why  predestinate  the  creature,  call 
him  forth,  endow  him  with  good,  and  then  consign  him 
into  the  hand  of  his  Enemy  forever  ?  The  philosophy 
of  Job  will  not  consign  the  creature  to  any  such  fate, 
neither  will  it  accredit  the  Almighty  Power  with  any 
such  attributes,  that  he  should  bring  forth  the  good  to 
destroy  it. 

If  the  separation  of  the  good  from  the  evil  be  an 
utter  impossibility,  then,  by  the  Law,  the  creature  that 
is  subject  to  the  ruling  of  the  two  powerful  kingdoms, 
both  of  which  are  far  stronger  than  himself,  would 
perish  forever,  even  as  indicated  by  the  reasoning  of 
Job's  friends.  Is  it  any  wonder,  therefore,  that  their 
philosophy  should  be  rejected  by  Job,  and  be  considered 
vile  in  his  eyes?     Not  at  all.     Bildad  continues, — 

XVIII.  4.  "He  teareth  himself  in  his  anger:  shall 


INDICATIONS  OF  THE  BOOK  OF  JOB.         I55 

the  earth  be  forsaken  for  thee  ?  and  shall  the  rock  be 
removed  out  of  his  place  ?'^ 

The  rock  is  the  Law  ;  shall  it,  therefore,  be  removed 
out  of  its  place  that  Job  be  redeemed  from  its  rulings, 
and  live  a  renewed  life  beyond  the  valley  of  darkness  ? 
Bildad,  standing  upon  the  immutability  of  the  Law, 
gives  a  negative  reply  as  follows  : 

Xyill.  5-2L  "Yea,  the  light  of  the  wicked  shall 
be  put  out,  and  the  spark  of  his  fire  shall  not  shine. 

"  The  light  shall  be  dark  in  his  tabernacle,  and  his 
candle  shall  be  put  out  with  him. 

"  The  steps  of  his  strength  shall  be  straitened,  and  his 
own  counsel  shall  cast  him  down. 

"  For  he  is  cast  into  a  net  by  his  own  feet,  and  he 
walketh  upon  a  snare. 

"  The  gin  shall  take  him  by  the  heel,  and  the  robber 
shall  prevail  against  him. 

"  The  snare  is  laid  for  him  in  the  ground,  and  a  trap 
for  him  in  the  way. 

"  Terrors  shall  make  him  afraid  on  every  side,  and 
shall  drive  him  to  his  feet. 

"  His  strength  shall  be  hungerbitten,  and  destruction 
shall  be  ready  at  his  side. 

"  It  shall  devour  the  strength  of  his  skin  :  even  the 
firstborn  of  death  shall  devour  his  strength. 

"  His  confidence  shall  be  rooted  out  of  his  tabernacle, 
and  it  shall  bring  him  to  the  king  of  terrors. 

"  It  shall  dwell  in  his  tabernacle,  because  it  is  none 
of  his :  brimstone  shall  be  scattered  upon  his  habita- 
tion. 

"His  roots  shall  be  dried  up  beneath,  and  above 
shall  his  branch  be  cut  oif. 


156        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  His  remembrance  shall  perish  from  the  eartli,  and 
he  shall  have  no  name  in  the  street. 

^^  He  shall  be  driven  from  light  into  darkness,  and 
chased  out  of  the  world. 

"  He  shall  neither  have  son  nor  nephew  among  his 
people,  nor  any  remaining  in  his  dwellings. 

"  They  that  come  after  him  shall  be  astonished  at  his 
day,  as  they  that  went  before  were  affrighted. 

^'  Surely  such  are  the  dwellings  of  the  wicked,  and 
this  is  the  place  of  him  that  knoweth  not  God.''  (Verse 
21  in  the  text  is  rendered  12.) 

Thus  Bildad  unequivocally  declares  his  belief  in  the 
absolute  eternal  death  of  the  wicked  ;  there  is  no  sepa- 
ration of  the  good  from  the  evil ;  but  the  wicked,  as 
individual  embodiments,  are  chased  out  of  the  world, 
their  names  forgotten  in  the  streets,  their  remembrance 
perished  from  the  earth,  while  no  remainder  pertaining 
to  him  as  an  individual  embodiment  shall  find  place  in 
his  dwelling.  The  reasonings  and  conclusions  of  Bildad 
make  no  distinction  between  the  sin-tinctured  creature 
and  the  Host  of  Evil,  which  should  be  done,  for  the 
Law  does  take  cognizance  of  the  good  dwelling  within 
the  creature  that  it  lack  not  in  equity. 

XIX.  1-4.  "  Then  Job  answered  and  said, 

"  How  long  will  ye  vex  my  soul,  and  break  me  in 
pieces  with  words  ? 

"  These  ten  times  have  ye  reproached  me  :  ye  are  not 
ashamed  that  ye  make  yourselves  strange  to  me. 

"  And  be  it  indeed  that  I  have  erred,  mine  error 
remaineth  with  myself.'' 

In  tliese  verses  Job  still  condemns  the  arguments  of 


INDICATIONS   OF  THE  BOOK  OF  JOB.        J 57 

Bildad,  and  also  shows  that  Bildad's  words  are  directed 
against  hira  personally.  If  Blldad's  philosophy  con- 
demns Job  to  eternal  darkness  so  that  "  his  remem- 
brance shall  perish  from  the  earth,"  what  man  of  Adam's 
race  could  or  can  hope  for  any  future  life  through  such 
philosophy  ?  Not  one.  If  not  one  man  of  the  thou- 
sands predestinated  and  called  could  or  can  hope  for 
future  life  through  the  philosophy  of  Bildad,  then,  by 
the  Scriptures,  such  philosophy  must  contain  points  that 
are  radically  wrong ;  for  (see  Eom.  viii.  28-30)  those 
whom  he  predestinated  and  called,  them  he  justified 
and  also  glorified ;  which  justification  and  glorification 
the  philosophy  of  Bildad  completely  shuts  out  from 
the  creature,  as  Job,  who  (see  verse  4)  in  all  probabil- 
ity is  under  error,  and,  hence,  under  transgression. 
Job  continues, — 

XIX.  5,  6.  "  If  indeed  ye  will  magnify  yourselves 
against  me,  and  plead  against  me  my  reproach ; 

"  Know  now  that  God  hath  overthrown  me,  and  hath 
compassed  me  with  his  net." 

Job's  reproach  is  his  transgression,  and  through  this 
transgression  Bildad  applies  the  strength  of  his  reason- 
ing against  Job.  Job,  however,  proclaims  and  declares 
that  God  hath  overthrown  him  and  compassed  him  with 
his  net ;  that  is,  the  Law  that  was  instituted  by  the 
Almighty  holds  him  as  a  transgressor;  by  which  hold- 
ing the  same  ruling  of  the  Law  is  over  each  and  every 
transgressor.  If,  therefore.  Job  is  overthrown  by 
and  compassed  by  the  Law  of  God  in  its  pertain- 
ing to  transgression,  so  also  each  and  every  transgres- 
sor will  be  compassed  by  and  overthrown  by  this 
pertaining  irrespective  of  host ;  hence  the  Law  reaches 


158        INDICATIONS  OF  THE  BOOK  OF  JOB. 

to  the  very  heart  of  the  Evil  Kingdom,  that  it — the 
Evil  KiDgdom,  not  Job  or  the  creature  simply — 
may  be  compassed  and  overthrown  by  it.  Job  con- 
tinues,— 

XIX.  7.  "  Behold,  I  cry  out  of  wrong,  but  I  am 
not  heard  :  I  cry  aloud,  but  there  is  no  judgment." 

This  verse  points  to  the  free  agency  of  Job,  and  not 
to  that  of  Job  only,  but  to  the  free  agency  of  all  hosts 
under  the  Law.  Were  there  no  free  agency  under  the 
Law  there  would  be  no  wrong,  and  were  there  no  wrong 
there  would  be  no  cry,  for  the  Almighty  Ruler  would 
govern  all  things ;  but  with  free  agency  under  the  Law 
the  offence  can  abound,  sin  can  be  imputed,  and  judg- 
ment can  be  rendered  against  the  transgressor  irrespec- 
tive of  host.  Moreover,  by  continued  transgression 
under  the  Law,  as  witnessed  in  the  excessive  afflic- 
tions of  Job,  the  measure  of  iniquity  of  the  Evil  Host 
(see  Gen.  xv.  16 ;  Dan.  ix.  24)  will  eventually  become 
full,  and  then  judgment  will  be  rendered  against  it. 
Job  continues, — 

XIX.  8-10.  "  He  hath  fenced  up  my  way  that  I 
cannot  pass,  and  he  hath  set  darkness  in  my  paths. 

"  He  hath  stripped  me  of  my  glory,  and  taken  the 
Grown  from  my  head. 

"He  hath  destroyed  me  on  every  side,  and  I  am 
gone :  and  mine  hope  hath  he  removed  like  a  tree." 

Job's  crowning  glory  was  his  mission  as  the  subjuga- 
tor of  Evil,  but  because  of  his  failure  this  great  glory 
is  stripped  from  him  ;  now  afflictions  beset  him,  all  hope 
of  accomplishing  his  mission  is  removed  from  him; 
wherefore  the  darkness  that  fills  the  land  of  the  shadow 
of  death  lies  in  his  path.     Job  continues, — 


INDICATIONS  OF  THE  BOOK  OF  JOB.        I59 

XIX.  11.  "  He  hath  also  kindled  his  wrath  against 
me,  and  he  counteth  me  unto  him  as  one  of  his  enemies." 

Thus  the  ruling  of  the  Law  over  Job  as  a  trans- 
gressor is  the  same  as  the  ruling  over  any  other  trans- 
gressor, the  transgressor  being  counted  as  an  enemy  of 
the  Kingdom  of  Righteousness.     Job  continues, — 

XIX.  12-20.  "His  troops  come  together,  and  raise 
up  their  way  against  me,  and  encamp  round  about  my 
tabernacle. 

"  He  hath  put  my  brethren  far  from  me,  and  mine 
acquaintance  are  verily  estranged  from  me. 

"  My  kinsfolk  have  failed,  and  my  familiar  friends 
have  forgotten  me. 

"They  that  dwell  in  mine  house,  and  my  maids, 
count  me  for  a  stranger ;  I  am  an  alien  in  their  sight. 

"  I  called  my  servant,  and  he  gave  me  no  answer ;  I 
entreated  him  with  my  mouth. 

"  My  breath  is  strange  to  my  wife,  though  I  entreated 
for  the  children's  sake  of  mine  own  body. 

"Yea,  young  children  despised  me;  I  arose,  and 
they  spake  against  me. 

"  All  my  inward  friends  abhorred  me :  and  they 
whom  I  loved  are  turned  against  me. 

"  My  bone  cleaveth  to  my  skin  and  to  my  flesh,  and 
I  am  escaped  with  the  skin  of  my  teeth." 

Such  is  the  situation  and  condition  of  Job,  who, 
through  unintentional  transgression  or  transgression 
through  ignorance,  fell  under  bondage  to  the  Evil 
Kingdom,  and  thus  became  prey  to  their  evil  devices. 
The  afflictions  of  Job,  even  as  already  stated,  are  be- 
yond all  commensurate  call,  but  by  the  fulness  thereof 
the  Evil  Kingdom  is  filling  up  the  measure  of  its  in- 


160        INDICATIONS  OF  THE  BOOK  OF  JOB. 

iqulty  and  proving  beyond  all  question  the  bitter 
qualities  of  its  fruit.     Job  continues, — 

XIX.  21.  "  Have  pity  upon  me,  have  pity  upon  me, 
O  ye  my  friends ;  for  the  hand  of  God  hath  touched 
me." 

Here  in  his  distress  Job  looks  to  his  friends  for  pity 
and  sympathy ;  but  instead  of  pity  or  sympathy  they 
heap  up  words  against  him,  condemning  him  in  this 
life,  and  consigning  him  to  eternal  darkness  in  the  in- 
terminable hereafter,  wherefore  he  asks, — 

XIX.  22.  "  Why  do  ye  persecute  me  as  God,  and 
are  not  satisfied  with  my  flesh  ?" 

Thus  Job's  friends  are  not  satisfied  with  their  con- 
demnation of  the  body  of  sinful  flesh,  but  (see  xviii. 
16-18)  they  would  chase  him  out  of  the  world  so  that 
neither  root,  branch,  nor  remembrance  pertaining  to 
him  should  evermore  remain  or  be.  With  such  merci- 
less deductions  forced  upon  him.  Job  exclaims, — 

XIX.  23-27.  *'  Oh  that  my  words  were  now  written  ! 
oh  that  they  were  printed  in  a  book ! 

"  That  they  were  graven  with  an  iron  pen  and  lead 
in  the  rock  for  ever  ! 

^'  For  I  know  that  my  Kedeemer  liveth,  and  that  he 
shall  stand  at  the  latter  day  upon  the  earth  : 

"  And  though  after  my  skin  worms  destroy  this  body, 
yet  in  my  flesh  shall  I  see  God : 

"  Whom  I  shall  see  for  myself,  and  mine  eyes  shall 
behold,  and  not  another ;  though  my  reins  be  consumed 
within  me." 

In  these  verses  Job  positively  declares  his  knowledge 
and  belief  in  the  existence  of  his  Redeemer  in  bold  con- 
tradistinction from  the  reasoning  of  his  friends  that  no 


INDICATIONS  OF  THE  BOOK  OF  JOB.         ^JX 

future  life  shall  be  given  the  transgressor.  This  Re- 
deemer, although  in  existence,  has  not,  up  to  the  day  of 
Job,  stood  upon  the  earth  as  the  Redeemer  of  man ;  for 
the  text  points  to  his  advent  as  such  in  the  latter  day, 
or  in  the  Fourth  Age,  Job  being  the  Adam  and  pro- 
genitor of  the  Third  Race,  and  hence  he  pertains  to  the 
Third  Age. 

Job  implies  (see  verse  22)  that  the  body  of  sinful 
flesh  or  the  natural  body  will  pass  away  forever,  even 
as  indicated  by  the  reasoning  of  his  friends ;  wherefore, 
then,  the  statement,  "  Thotcgh  after  my  skin  wor^ms 
destroy  this  body,  yet  in  my  flesh  shall  I  see  God"  ? 
If  the  body  of  sinful  flesh  shall  surely  die  never  more 
to  return,  and  if  Job  in  his  flesh  shall  see  God,  then 
the  indication  is  strongly  marked  that  Job  must  be  re- 
generated or  born  into  a  new,  unblemished  body  of 
flesh  before  absolute  death  shall  overtake  him ;  hence 
it  follows  that  this  new  body  is  the  one  in  which  he 
shall  see  God ;  for  by  the  regeneration  the  new  body  of 
flesh  would  really  become  his  flesh,  so  that  his  eye,  and 
not  another,  should  behold  his  God ;  but  the  body  of 
sinful  flesh  would  eventually,  or  after  regeneration,  be 
consumed  within  him. 

If  man  is  regenerated,  or  born  into  a  new  body,  then 
the  spirit  of  man  would  be  clothed  with  two  bodies ; 
but  when  Job  shall  see  his  God  the  indication  is  clear 
that  the  body  of  sinful  flesh  will  have  been  consumed 
within  him,  so  that  (see  Eph.  ii.  15)  of  the  twain  one 
new  man  will  have  been  made. 

By  the  text.  Job  knew  that  his  Redeemer  lived ;  by 
Eph.  i.  1-12,  the  Redeemer  is  Jesus  Christ;  by  St. 
Mark  xiv.  22,  Jesus  Christ  gave  his  body  to  be  eaten ; 

14 


1(52        INDICATIONS  OF  THE  BOOK  OF  JOB. 

by  St.  John  vi.  56,  Jesus  said,  "  He  that  eateth  my 
flesh,  and  drinketh  my  blood,  dwelleth  in  me,  and  I  in 
him  ;"  hence  man,  by  eating  the  Lord's  body  or  the 
flesh  of  the  Redeemer, — which  body  (see  Heb.  x.  4)  was 
prepared  for  the  Son, — is  regenerated  or  born  into  the 
body  or  flesh  of  the  Redeemer.  If  man  is  not  regen- 
erated or  born  into  this  body  after  eating  thereof,  how 
is  it  possible  for  him  to  dwell  in  the  Redeemer  and  for 
the  Redeemer  to  dwell  in  him  ? 

The  indications  are  almost  wholly  if  not  altogether 
probable  that  man  is  regenerated  through  the  Com- 
munion of  the  Lord's  body ;  that  is,  under  the  min- 
istration of  a  priesthood  of  and  after  the  order  of 
Melchizedek.  If  man  is  born  into  the  body  of  the 
Redeemer,  what  need  is  there  for  a  return  of  the  body 
of  sinful  flesh  or  the  natural  body  ?  There  seems  to 
be  none ;  for  as  an  unclean,  discarded  thing  it  cannot 
(see  Rev.  xxi.  9-27)  enter  into  the  holy  city,  Jerusalem  ; 
but  regenerated  man — man  born  into  and  clothed  with 
the  body  that  was  prepared  for  the  Son,  suitable  for  this 
purpose — can  enter  into  the  beloved  city,  bearing  the 
image  of  the  earthy  in  which  he  had  walked  from 
youth  to  old  age  as  perfectly  manifest  as  an  individ- 
uality (see  St.  Luke  xxi  v.  32-43)  as  the  Messiah  was 
manifest  to  his  disciples  after  his  resurrection ;  hence 
Job  says  to  his  friends,  who  deny  the  future  life, — 

XIX.  28,  29.  "  But  ye  should  say.  Why  persecute 
we  him,  seeing  the  root  of  the  matter  is  found  in  me  ? 

"  Be  ye  afraid  of  the  sword  :  for  wrath  hrmgeth  the 
punishments  of  the  sword,  that  ye  may  know  ihei^e  is  a 
judgment." 

Thus,  although  Job  suffers  affliction,  because,  through 


INDICATIONS  OF  THE  BOOK  OF  JOB.        IQ^ 

transgression,  he  is  in  the  hand  of  Satan,  King  of  Evil, 
the  indication  is  given  by  Job  that  his  friends  are  bond- 
men to  the  same  power,  the  root  of  Job's  affliction  being 
in  them  also ;  hence  he  cautions  them  to  be  afraid  of 
the  sword  ;  for  transgression  bringeth  wrath,  and  wrath 
bringeth  the  punishment  of  the  sword,  that,  as  a  great 
sign,  not  only  Eliphaz,  Bildad,  and  Zophar  may  know 
there  is  a  judgment,  but  that  all  hosts  may  know  it  also. 

XX.  1-3.  "  Then  answered  Zophar  the  Naamathite, 
and  said, 

"  Therefore  do  ray  thoughts  cause  me  to  answer,  and 
for  this  I  make  haste. 

"  I  have  heard  the  check  of  my  reproach,  and  the 
spirit  of  my  understanding  causeth  me  to  answer." 

According  to  these  verses,  Zophar  comprehends  the 
words  of  Job,  that  his  Redeemer  lived,  and  would 
stand  upon  the  earth  at  the  latter  day,  and  that  he.  Job, 
would  be  raised  up  from  the  grave  by  his  Redeemer 
after  the  complete  destruction  of  his  body  of  sinful 
flesh.  What  answer  does  Zophar  give  to  Job's  declara- 
tions?    Zophar  replies, —  . 

XX.  4-7.  "  Knowest  thou  not  this  of  old,  since  man 
was  placed  upon  the  earth, 

"  That  the  triumphing  of  the  wicked  is  short,  and 
the  joy  of  the  hypocrite  but  for  a  moment? 

"  Though  his  excellency  mount  up  to  the  heavens, 
and  his  head  reach  unto  the  clouds ; 

^'  Yet  he  shall  perish  for  ever  like  his  own  dung  :  they 
which  have  seen  him  shall  say.  Where  is  he  ?" 

Thus  Zophar  condemns  the  wicked  to  eternal  punish- 
ment ;  not  to  eternal  torture,  but  to  eternal  punishment ; 


164        INDICATIONS  OF  THE  BOOK  OF  JOB. 

for  once  dead  they  never,  by  the  Law,  can  return  to 
life ;  wherefore  the  punishment  of  evil  or  of  the  wicked 
will  be  eternal. 

Thus  far  the  reasoning  of  Zophar  regarding  the  eter- 
nal punishment  of  the  wicked  is  based  upon  the  im- 
mutability of  the  Law  that  condemns  the  transgressor 
to  death  ;  but  inasmuch  (see  1  Kings  viii.  46)  as  there  is 
no  man  that  sinneth  not,  so  the  Law  condemns  all  to 
death,  and  among  them  Job  also. 

The  good  dwelling  within  man  possesses  no  weight 
with  Zophar ;  no,  even  "  though  his  excellency  mount 
up  to  the  heavens,  and  his  head  reach  unto  the  clouds;" 
hence  no  separation  of  the  good  from  the  evil  that 
dwells  within  man  is  comprehended  in  Zophar's  reason- 
ing, but  the  good  shares  the  same  fate  as  the  evil,  which, 
as  a  matter  of  equity,  should  not  be.  Moreover,  the 
Law  did  not  enter  for  the  destruction  of  the  good,  but 
(see  Rom.  v.  20)  it  entered  that  the  offence  might  abound. 
If  the  Law  did  not  enter  for  the  destruction  of  the 
good,  then  it  follows  that  the  good  must  be  separated 
from  the  evil,  lest  the  Law  condemn  other  than  the 
offence. 

Should  the  good  be  separated  from  the  evil,  to  which 
would  the  spirit  of  man  pertain?  To  both,  clearly. 
Such  being  the  case,  the  indication  is  manifest  that  by 
the  separation  of  the  good  from  the  evil  an  opportunity 
exists  for  the  redemption  of  man  notwithstanding  the 
immutability  of  the  Law.  The  reasoning  of  Zophar, 
however,  rejects  the  separation  of  the  good  from  the  evil 
as  a  possible  means  for  giving  life  to  the  transgressor, 
wherefore  he  continues, — 

XX.  8,  9.  "  He  shall  fly  away  as  a  dream,  and  shall 


INDICATIONS  OF  THE  BOOK  OF  JOB.        1^5 

not  be  found  :  yea,  he  shall  be  chased  away  as  a  vision 
of  the  night. 

"The  eye  also  which  saw  him  shall  see  him  no  more; 
neither  shall  his  place  any  more  behold  him." 

Thus,  by  Zophar's  reasoning,  the  transgressor,  even 
"  though  his  excellency  mount  up  to  the  heavens,"  shall 
be  seen  no  more,  neither  shall  his  place  know  him  any 
more.  If  the  statements  of  Zophar  do  not  point  to  the 
utter  annihilation  of  the  transgressor,  to  what  do  they 
point  ?  Some  system  of  redemption  whereby  the  trans- 
gressor may  be  known  to  his  place,  and  whereby  those 
who  once  beheld  him  shall  behold  him  again  ?  No ;  for 
the  words  of  Zophar  (verse  7),  "  he  shall  perish  forev-er," 
are  positive,  and  are  given  in  answer  to  and  as  an  offset 
to  Job's  hope  of  redemption  as  set  forth  (xix.  23-27). 
Zophar  continues, — 

XX.  10.  "  His  children  shall  seek  to  please  the  poor, 
and  his  hands  shall  restore  their  goods." 

Hence  others  shall  arise  to  take  the  place  of  the 
departed,  even  as,  in  the  past,  the  children  stood  up  in 
the  stead  of  their  fathers ;  no  recall  is  suggested,  but — 

XX.  11.  "  His  bones  are  full  of  the  sin  of  his  youth, 
which  shall  lie  down  with  him  in  the  dust." 

Such  is  the  fate  to  which  the  philosophy  of  Zophar 
consigns  the  transgressor  through  the  immutability  of 
the  Law.  Job,  however,  looked  beyond  the  Law,  and 
beyond  the  Law  he  saw  his  Redeemer,  through  whom 
his  place  will  know  him  again,  and  through  whom  those 
who  once  beheld  him  will  behold  him  again.  Job's 
philosophy  recognizes  the  existence  of  an  all-powerful, 
all- wise,  all-seeing  God  that  will  not  permit  the  over- 
whelming destruction  of  his  creatures  by  a  rival  Power ; 


166        INDICATIONS  OF  THE  BOOK  OF  JOB. 

but  Zophar's  reasoniDg,  while  recognizing  the  supremacy 
and  uprightness  of  the  Most  High,  gives  no  head  to 
evil  that  it,  as  a  Power,  should  be  swept  out  of  existence 
forever.     Of  the  transgressor  Zophar  continues, — 

XX.  12-14.  "Though  wickedness  be  sweet  in  his 
mouth,  though  he  hide  it  under  his  tongue ; 

"  Though  he  spare  it,  and  forsake  it  not,  but  keep  it 
still  within  his  mouth ; 

"  Yet  his  meat  in  his  bowels  is  turned,  it  is  the  gall 
of  asps  within  him." 

From  Zophar's  position  of  the  inseparability  of  the 
union  between  good  and  evil  in  the  one  individuality, 
even  though  evil  be  hidden  yet  not  forsaken  by  such 
individual,  the  Law  will  surely  make  itself  manifest  in 
tribulation  ;  which  tribulation,  coming  as  it  does  because 
of  transgression,  Zophar  likens  to  the  gall  of  asps ; 
hence,  from  Zophar's  position,  in  order  that  the  Law 
be  fulfilled,  and  evil  die,  the  good,  not  being  separable 
from  the  evil,  must  die  with  the  individual  possessing 
it ;  but  once  dead  there  is  no  recall,  while  others  rise 
up  to  take  his  place.  From  this  position  evil,  as  an 
energy,  is  not  overthrown  ;  but,  however  great  the  ex- 
cellency of  the  creature  may  be,  it,  evil,  still  exists, 
bitter  as  the  gall  of  asps.  What  is  the  summary  of  this 
philosophy?  Darkness  for  the  past,  dim  light  for  the 
present,  and  an  improbable  possibility  of  brilliancy  for 
the  future, — and  that  only  as  regards  the  natural  life 
of  the  individual.  Zophar  continues  of  the  trans- 
gressor,— 

XX.  15.  "He  hath  swallowed  down  riches,  and  he 
shall  vomit  them  up  again  :  God  shall  cast  them  out  of 
his  belly." 


INDICATIONS  OF  THE  BOOK  OF  JOB.        IQ^ 

Thus,  from  Zopliar's  stand-point,  the  continuation  is 
given  that,  however  great  the  excellency  that  pertains 
to  the  transgressor,  he  must  give  it  up,  and — 

XX.  16.  "He  shall  suck  the  poison  of  asps:  the 
viper's  tongue  shall  slay  him." 

Wherefore  it  follows  that  because  of  his  transgression 
he  shall  be  slain,  that  his  excellency  (verses  6-9)  shall 
know  him  no  more,  and  that — 

XX.  17.  "  He  shall  not  see  the  rivers,  the  floods,  the 
brooks  of  honey  and  butter." 

Which  rivers,  from  Zophar's  stand-point  (see  Ezek. 
xlvii.  7-9;  Deut.  xi.  8,  9),  point  to  a  future  life  filled 
with  happiness  only  for  the  creature  that  transgresses 
not.     Of  the  transgressor  Zophar  continues, — 

XX.  18.  "That  which  he  laboured  for  shall  he  re- 
store, and  shall  not  swallow  it  down  :  according  to  his 
substance  shall  the  restitution  be,  and  he  shall  not  rejoice 
therein." 

This  verse  indicates  that  the  increase  or  worldly 
wealth  of  the  transgressor  must  be  given  up,  left  behind 
for  others  to  dispense ;  and  that  according  to  his  sub- 
stance or  wealth  so  shall  the  restitution  be ;  hence  he 
shall  restore  or  leave  all ;  none  shall  cling  to  him. 
Zophar  continues, — 

XX.  19-21.  "Because  he  hath  oppressed  and  hath 
forsaken  the  poor;  because  he  hath  violently  taken  away 
a  house  which  he  builded  not ; 

"  Surely  he  shall  not  feel  quietness  in  his  belly,  he 
shall  not  save  of  that  which  he  desired. 

"There  shall  none  of  his  meat  be  left;  therefore 
shall  no  man  look  for  his  goods." 

These  verses  plainly  indicate  that  the  transgressor 


168        INDICATIONS  OF  THE  BOOK  OF  JOB. 

shall  not  retain  any  of  his  possessions;  there  shall  none 
be  left,  and,  therefore,  that  no  man  shall  look  for  his 
goods.  When  such  shall  be  the  situation  of  the  trans- 
gressor, then,  of  a  surety,  he  will  have  passed  away 
forever,  and  his  place  will  know  him  no  more.  This 
situation  and  this  result  obtain  through  the  Law ;  hence 
the  reasoning  of  Zophar  is  based  upon  the  Law,  through 
which  evil  will  be  irretrievably  overthrown ;  the  Law 
having  entered  for  the  overthrow  of  evil  in  all  its 
ramifications.  From  these  indications  it  follows  that 
the  reasoning  of  Zophar  contains  great  weight,  and 
must  not  be  cast  aside  as  altogether  fallacious,  but,  on 
the  contrary,  it  points  to  the  sure  overthrow  of  the 
transgressor  irrespective  of  host,  even  though  it  pro- 
vides no  system  of  redemption  for  the  creature  under 
transgression.     Zophar  continues, — 

XX.  22-29.  "  In  the  fulness  of  his  sufficiency  he 
shall  be  in  straits  :  every  hand  of  the  wicked  shall  come 
upon  him. 

"  When  he  is  about  to  fill  his  belly,  God  shall  cast  the 
fury  of  his  wrath  upon  him,  and  shall  rain  it  upon  him 
while  he  is  eating. 

"  He  shall  flee  from  the  iron  weapon,  and  the  bow 
of  steel  shall  strike  him  through. 

"  It  is  drawn,  and  cometh  out  of  the  body ;  yea,  the 
glittering  sword  cometh  out  of  his  gall :  terrors  are  upon 
him. 

"All  darkness  shall  he  hid  in  his  secret  places :  a  fire 
not  blown  shall  consume  him ;  it  shall  go  ill  with  him 
that  is  left  in  his  tabernacle. 

"  The  heaven  shall  record  his  iniquity  ;  and  the  earth 
shall  rise  up  against  him. 


INDICATIONS  OF  THE  BOOK  OF  JOB.        l(]9 

"  The  increase  of  his  house  shall  depart,  and  Ms  goods 
shall  flow  away  in  the  day  of  his  wrath. 

"  This  is  the  portion  of  a  wicked  man  from  God,  and 
the  heritage  appointed  unto  him  by  God." 

In  all  this  there  is  no  indication  given  of  any  redemp- 
tion for  the  creature,  or  of  any  separation  of  the  good 
from  the  evil  that  redemption  may  follow ;  hence  by  it 
annihilation  shall  overwhelm  the  transgressor  from  the 
day  of  his  death,  whether  such  transgressor  be  a  total 
depravity  or  whether  he  be  a  creature  simply  in  which 
dwells  both  good  and  evil. 

XXI.  1-3.  "  But  Job  answered  and  said, 

"  Hear  diligently  my  speech,  and  let  this  be  your 
consolations. 

"  Suffer  me  that  1  may  speak ;  and  after  that  I  have 
spoken,  mock  on." 

These  verses  indicate  that  Job  does  not  agree  with 
the  result  indicated  by  the  philosophy  of  his  friends, 
that  death  seals  the  sum  of  existence  pertaining  to  the 
creature.     Job  continues, — 

XXI.  4-6.  "  As  for  me,  is  my  complaint  to  man  ? 
and  if  it  were  so,  why  should  not  my  spirit  be  troubled  ? 

"  Mark  me,  and  be  astonished,  and  lay  your  hand 
upon  your  mouth. 

^'  Even  when  I  remember  I  am  afraid,  and  trembling 
taketh  hold  on  my  flesh." 

JoVs  questions  imply  that  his  complaint  is  not  to 
man,  but  to  God  ;  and  that,  even  though  it  were  so,  suf- 
ficient cause  was  given  whereby  his  spirit  might  well  be 
troubled,  for  great  afiliction  has  come  upon  him  in  his 
natural  life  because  of  transgression  through  ignorance. 


170        INDICATIONS  OF  THE  BOOK  OF  JOB. 

The  tribulation  thus  indicated  impairs  his  strength  and 
saps  his  vitals,  but  why  should  his  spirit  be  troubled  ? 
It  is  because  of  the  magnitudes  involved  in  the  bringing 
about  of  this  tribulation,  and  the  apparent  disregard  of 
equity  on  the  part  of  the  ruling  Power  in  the  compen- 
sation for  transgression ;  hence  Job  continues, — 

XXI.  7-15.  "  Wherefore  do  the  wicked  live,  become 
old,  yea,  are  mighty  in  power  ? 

"  Their  seed  is  established  in  their  sight  with  them, 
and  their  offspring  before  their  eyes. 

"  Their  houses  are  safe  from  fear,  neither  is  the  rod 
of  God  upon  them. 

"Their  bull  gendereth,  and  faileth  not;  their  cow 
calveth,  and  casteth  not  her  calf. 

"  They  send  forth  their  little  ones  like  a  flock,  and 
their  children  dance. 

"  They  take  the  timbrel  and  harp,  and  rejoice  at  the 
sound  of  the  organ. 

"  They  spend  their  days  in  wealth,  and  in  a  moment 
go  down  to  the  grave. 

"  Therefore  they  say  unto  God,  Depart  from  us ;  for 
we  desire  not  the  knowledge  of  thy  ways. 

"  What  is  the  Almighty,  that  we  should  serve  him  ? 
and  what  profit  should  we  have,  if  we  pray  unto  him  ?" 

Thus  prosperity  frequently  surrounds  the  habitation 
of  the  wicked,  while  the  comparatively  righteous  are 
overwhelmed  with  sorrows.  Why  should  these  things 
be?  or  why  should  they  be  permitted  to  exist?  These 
things  exist,  or  are  permitted,  under  the  ruling  of  the 
Law  establishing  responsible  free  agency  among  all 
hosts,  that  every  such  free  agent  may  develop  and  give 
proof  of  the  quality  of  the  attributes  dwelling  within 


INDICATIONS  OF  THE  BOOK  OF  JOB.        171 

hiin  or  of  which  he  is  a  unity.  The  Law  will  judge 
all  free  agents,  from  the  highest  to  the  lowest,  for  their 
actions  under  the  Law  with  unquestionable  equity,  that 
the  offence  of  the  transgressor  may  cling  to  him  and 
judgment  be  rendered  against  him ;  hence  the  tribu- 
lation that  befalls  an  upright  man  is  no  sure  evidence 
of  the  degree  of  transgression  pertaining  to  that  man, 
but  it  may  be  evidence  of  a  persecution  (see  xix.  28,  29) 
due  to  another  source ;  which  source,  by  its  persecution, 
is  giving  proof  of  the  quality  of  the  attributes  that 
dwell  within  it,  and  of  which  it  is  a  unity. 

Hence  a  prosperous  wicked  man  may  not  suffer 
physical  pain,  but,  on  the  contrary  (see  text),  may  in- 
crease and  multiply  on  every  side,  and  finally  depart 
in  a  moment,  thus  going  down  to  his  grave  without  a 
pang.  If  the  grave  were  the  end  of  all,  as  Zophar's 
reasoning  implies,  well  might  such  a  one  say  of  God 
(see  text),  "Depart  from  me;  for  I  desire  not  the 
knowledge  of  thy  ways,  and  what  profit  shall  I  have 
if  I  pray  unto  him  V^  Could  the  prosperous  wicked 
man,  by  the  philosophy  of  Zophar,  expect  more,  should 
he  pray  to  the  Almighty,  than  that  accorded  him  by 
the  text  ?  Not  very  well.  Then,  such  prosperity  leads 
to  the  denial  of  any  need  of  an  Almighty  God ;  for 
the  wicked  man  can  live  a  life  of  prosperity,  increase 
and  multiply,  and  go  down  to  the  grave  in  peace,  while 
the  upright  man  is  overwhelmed  by  distress. 

The  prosperous  wicked  man  doubtless  is  a  perse- 
cutor ;  and  if  a  persecutor,  then  an  innocent  man  may 
suffer  from  his  persecutions ;  hence  he  also  gives  proof 
of  the  quality  of  the  attributes  dwelling  within  him, 
and  of  which  he  is  a  unity.     Thus  it  is  with  every 


172        INDICATIONS  OF  THE  BOOK  OF  JOB. 

transgressor ;  for  the  Law  establishes  responsible  free 
agency;  while  by  their  free  agency  the  attributes  of 
individual  unities  are  brought  to  light ;  hence  it  follows 
that,  under  the  Law,  the  Almighty  permits  tribulation 
to  befall  the  creature  under  transgression  ;  but  the  per- 
fectly upright  and  righteous  man,  not  being  a  trans- 
gressor, can  no  power,  under  the  Law,  touch  for  harm. 
The  latter  condition  preserves  the  character  of  the  Al- 
mighty free  from  all  blemish  should  afi&iction  befall  the 
transgressor;  for  the  Law,  not  the  Almighty,  is,  for 
the  time  being,  judge. 

Should  the  natural  life  be  the  end  of  all,  then  the 
affliction  of  the  upright  man  and  the  prosperity  of  the 
wicked  man  clearly  indicate  a  lack  of  equity  in  the 
government  of  the  higher  intellectualities,  while,  at  the 
same  time,  laws  of  order  are  manifest  which  regulate 
the  inanimate  so  that  not  one  second  is  displaced  or  lost 
to  sight  in  a  solar  cycle.  How,  then,  can  such  incon- 
gruity exist  ?  The  indications  follow  that  the  natural 
life  of  the  higher  order  of  intelligencies  is  not  the  end 
of  their  existence ;  for  the  laws  of  order  regulating  the 
inanimate  point  to  other  laws  and  rulings  that  bear 
upon  the  intellectual  after  natural  life  shall  have  ex- 
pired, or  the  worm  that  feeds  upon  the  grave-clad  flesh 
would  be  more  hopeful  than  the  flickering  light  that 
marks  dissolution.  Job,  however,  does  not  believe  in 
the  annihilation  of  the  creature  at  the  end  of  his  natural 
life,  wherefore  he  states  of  the  wicked  man, — 

XXI.  16.  "  Lo,  their  good  is  not  in  their  hand :  the 
counsel  of  the  wicked  is  far  from  me." 

The  good,  therefore,  that  pertains  to  the  creature  is 
not  in  his  hand  ;  it  certainly  will  be  separated  from  the 


INDICATIONS  OF  THE  BOOK  OF  JOB.        173 

evil ;  hence  the  counsel  of  the  wicked  that  no  God,  no 
Redeemer,  is  needed  is  far  from  Job.     Job  continues, — 

XXI.  17.  "How  oft  is  the  candle  of  the  wicked 
put  out!  and  how  oft  cometh  their  destruction  upon 
them  I     God  distributeth  sorrows  in  his  anger." 

Hence  a  man  is  not  prosperous  simply  because  he  is 
wicked,  but  tribulation  oft  comes  upon  him  because  of 
his  transgression.  God  permits  and  God  withholds 
suffering  according  to  the  greatness  of  his  purpose; 
wherefore, — 

XXI.  18.  "They  are  as  stubble  before  the  wind, 
aud  as  chaff  that  the  storm  carrieth  away." 

By  which  their  deliverance  into  the  hand  of  a  power 
greater  than  themselves  is  indicated.  Job  continues  of 
the  transgressor, — 

XXI.  19.  "  God  layeth  up  his  iniquity  for  his  chil- 
dren :  he  rewardeth  him,  and  he  shall  know  ^^." 

By  the  Law  of  iniquity  (see  Ex.  xxxiv.  7)  the  in- 
iquity of  the  fathers  is  visited  upon  the  children. 
Should  the  iniquity  of  the  fathers  be  visited  upon  the 
children,  then  the  fathers,  through  the  transmission  of 
blood  and  characteristics,  can  be  rewarded,  both  for  good 
and  for  evil,  and  eventually,  as  the  text  implies,  they 
will  know  it.     Job  continues, — 

XXI.  20-22.  "  His  eyes  shall  see  his  destruction, 
and  he  shall  drink  of  the  wrath  of  the  Almighty. 

"  For  what  pleasure  hath  he  in  his  house  after  him, 
when  the  number  of  his  months  is  cut  off  in  the 
midst? 

"  Shall  any  teach  God  knowledge  ?  seeing  he  judgeth 
those  that  are  high  ?" 

These  verses  evidently  apply  to  and  include  Satan, 
15 


174        INDICATIONS  OF  THE  BOOK  OF  JOB. 

King  of  Evil,  the  source  and  fountain  of  evil,  the 
Power  that  takes  the  creature  captive  (see  2  Tim.  ii.  26) 
at  his  will.  Job  looks  to  the  overthrow  of  this  Power; 
but  the  philosophy  of  Zophar  simply  casts  down  the 
creature  that  is  tinctured  with  sin  and  gives  his  place 
to  another  that  grows  up  an  inseparable  compound  of 
good  and  evil.     Job  continues  of  the  transgressor, — 

XXI.  23-26.  "  One  dieth  in  his  full  strength,  being 
wholly  at  ease  and  quiet. 

"His  breasts  are  full  of  milk,  and  his  bones  are 
moistened  with  marrow. 

"  And  another  dieth  in  the  bitterness  of  his  soul,  and 
never  eateth  with  pleasure. 

"  They  shall  lie  down  alike  in  the  dust,  and  the 
worms  shall  cover  them.'' 

Thus  transgressors  lie  down  alike  in  the  dust,  whether 
their  natural  lives  were  full  of  ease  or  full  of  pain. 
"Why  ?  Because  by  transgression,  be  it  small  or  great, 
the  same  penalty  thereof  is  over  them.  What  is  this 
penalty?  It  is  (see  Gen.  ii.  16,  17)  unquestionable 
death.  If,  then,  the  penalty  of  transgression — be  the 
transgression  small  or  great — is  unquestionable  death, 
and  if  the  penalty  is  enforced  (for  the  Law  is  immuta- 
ble), then  equity  requires  a  judgment  (see  xix.  29)  after 
the  natural  life  of  the  creature  shall  have  passed  away 
that  rewards  and  recompenses  may  be  com  measurably 
set  forth  and  established.  Zophar's  philosophy  discards 
judgment  after  such  death ;  for  should  the  natural  life 
of  the  creature  seem  total  existence,  then,  of  a  surety, 
judgment  could  not  follow ;  there  would  be  nothing  to 
judge.  Job,  however,  looks  beyond  this  position ;  for 
he  states  (xix.  23-27),— 


INDICATIONS  OF  THE  BOOK  OF  JOB.        175 

"  Oh  that  my  words  were  now  written  !  oh  that  they 
were  printed  in  a  book  ! 

"  That  they  were  graven  with  an  iron  pen  and  lead  in 
the  rock  for  ever  ! 

"  For  I  know  that  my  Redeemer  liveth,  and  that  he 
shall  stand  at  the  latter  day  upon  the  earth  : 

"  And  though  after  my  skin  worms  destroy  this  bodi/j 
yet  in  my  flesh  shall  I  see  God : 

"  Whom  I  shall  see  for  myself,  and  mine  eyes  shall 
behold,  and  not  another ;  though  my  reins  be  consumed 
within  me." 

These  sublime  words  indicate  Job's  positive  be- 
lief in  a  new  life  after  the  natural  life  shall  have  ex- 
pired,— a  new  life  that  is  based  upon  the  labors  of  a 
Redeemer,  and  not  upon  labors  pertaining  to  himself. 
As  the  philosophy  of  Zophar  discards  judgment  after 
death,  so  also  the  same  philosophy  discards  the  Re- 
deemer, or  any  necessity  that  a  Redeemer  arise ;  for  if 
after  absolute  death  there  would  be  nothing  to  judge, 
so  neither  would  there  be  anything  to  redeem ;  hence 
Job  continues, — 

XXI.  27,  28.  "  Behold,  I  know  your  thoughts,  and 
the  devices  which  ye  wrongfully  imagine  against  me. 

"  For  ye  say.  Where  is  the  house  of  the  prince  ?  and 
where  are  the  dwellingplaces  of  the  wicked  ?'' 

Truly,  where  can  Job  point  to  the  house  of  the  prince, 
the  Redeemer,  in  whose  existence  he  has  expressed  such 
positive  belief?  Can  he  point  it  out  to  his  friends  in 
the  order  which  marks  the  government  of  the  universe  ? 
No;  for  universal  order  marks  the  Creator,  not  the 
Redeemer.  Such  being  the  case.  Job  must  have  received 
special  light  bearing  upon  redemption ;  which  light,  as 


176        INDICATIONS  OF  THE  BOOK  OF  JOB. 

the  Adam  and  progenitor  of  the  Third  Race  of  Men, 
was  accorded  him  (see  Rev.  iii.  1-6),  even  as  special 
light  was  accorded  (see  Gen.  i.,  ii.,  iii. ;  Rev.  iii.  14-22) 
the  Adam  and  progenitor  of  the  Fourth  Race. 

By  the  charge  given  to  the  Adam  of  the  Third  Race 
(see  Rev.  iii.  5),  the  name  of  the  one  that  overcometh 
shall  not  be  blotted  out  of  the  book  of  life;  by  the 
charge  to  the  Adam  of  the  Fourth  Race  (see  Rev.  iii. 
14-21),  he  that  overcame  was  the  beginning  of  the  crea- 
tion of  God,  and,  hence,  he  must  be  the  Son  for  whom 
a  body  (see  Heb.  x.  6)  was  prepared  that  he  might  do 
the  will  of  God.  The  Son  for  whom  a  body  was  pre- 
pared (see  Col.  i.)  is  and  was  Jesus  Christ  the  Redeemer; 
therefore  Job's  Redeemer  is  the  beginning  of  the  crea- 
tion of  God,  and,  hence,  had  an  existence  from  the 
beginning  of  the  creation  of  God. 

By  the  charge  to  the  Third  Race  (see  Rev.  iv.  4), 
the  one  that  overcometh  shall  be  clothed  in  white  rai- 
ment. Jesus  Christ  was  the  only  one  that  overcame 
all  things,  wherefore  he  will  be  clothed  with  the  white 
raiment  called  for  by  the  charge;  but  inasmuch  as 
others  also  shall  walk  in  white,  it  follows  that  their 
clothing  is  derived  from  the  one  that  overcame,  who, 
in  consequence,  is  the  Redeemer. 

If  the  creature  is  regenerated,  or  born  into  the  body 
that  was  prepared  for  the  Son,  and  if  the  body  that 
was  prepared  for  the  Son  shall,  because  in  it  the  Word 
overcame  all  things,  be  clothed  in  white,  then  the  in- 
dication is  clear  that  the  redeemed  shall  have  this 
white  clothing  also,  even  as  called  for  by  the  charge. 
From  these  indications  it  follows  that  Job  had  great 
grounds  for  basing  his  faith  in  the  existence  of  his  Re- 


INDICATIONS  OF  THE  BOOK  OF  JOB.        177 

deenaer ;  but  Zopliar  fails  to  comprehend  thera,  point- 
ing rather  to  the  grave,  which  holds  the  transgressor  a 
close  unheard-froni  prisoner,  and  which  has  been  his 
dwelling-place  for  ages.  That  Zophar  is  biased  in  his 
opinion  by  the  silence  of  the  grave  is  indicated  by  his 
inquiry  (verse  28),  "  Where  are  the  dwellingplaces  of 
the  wicked  ?'^  thus  evidently  pointing  to  their  habita- 
tion in  the  grave;  which  indication  Job  further  con- 
firms, as  follows : 

XXI.  29.  "  Have  ye  not  asked  them  that  go  by  the 
way?" 

By  which  the  advent  and  destruction  of  the  inde- 
pendent consecutive  races  of  men,  without  any  sign 
of  a  resurrection  or  return,  are  brought  forward  as 
great  foundation-stones  in  the  arguments  of  Eliphaz, 
Bildad,  and  Zophar,  that  the  grave  is  the  final  resting- 
place  of  the  creature.     Job  further  continues, — 

XXI.  29,  30.  "  And  do  ye  not  know  their  tokens, 

"  That  the  wicked  is  reserved  to  the  day  of  destruc- 
tion ?" 

Hence  by  Job's  philosophy  the  silence  of  the  grave 
is  no  indication  of  annihilation,  but,  rather,  that  the 
grave  is  a  prison  in  which  the  wicked  is  reserved  to  the 
day  of  destruction ;  and,  hence,  that  the  grave,  even  as 
he  states  (see  x.  21,  22),  is  a  land  of  darkness  and  of 
the  shadow  of  death  ;  wherefore  Job  asserts, — 

XXI.  30.  "  They  shall  be  brought  forth  to  the  day 
of  wrath." 

Hence  from  Job's  stand-point  the  natural  life  is  not 
the  sum  total  of  existence.     Job  continues, — 

XXI.  31-34.  <^Who  shall  declare  his  way  to  his 
face?  and  who  shall  repay  him  lolmt  he  hath  done? 

16* 


178        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  Yet  shall  he  be  brought  to  the  grave,  and  shall 
remain  in  the  tomb. 

"  The  clods  of  the  valley  shall  be  sweet  unto  him, 
and  every  man  shall  draw  after  him,  as  there  are  in- 
numerable before  him. 

"  How  then  comfort  ye  me  in  vain,  seeing  in  your 
answers  there  remaineth  falsehood  ?" 

Should  the  grave  not  give  up  its  dead,  who,  indeed, 
would  declare  the  way  of  the  transgressor  to  his  face  ? 
By  the  philosophy  of  Zophar,  none.  Who  shall  recom- 
pense the  upright  man  for  his  pain  and  tribulation  ? 
By  the  philosophy  of  Zophar,  none.  Who  shall  reward 
the  righteous  man  for  his  righteous  acts  ?  By  the  phi- 
losophy of  Zophar,  none.  Hence  by  the  philosophy  of 
Zophar  no  day  of  wrath  finds  place,  no  judgment,  no 
separation  of  "  the  precious  from  the  vile,"  no  redemp- 
tion, no  sign  of  redemption ;  nothing  is  visible  but  a 
yawning  abyss  filled  with  darkness,  into  which  the 
waters  of  life  plunge,  disappear,  never  more  to  return 
to  the  light.  Horrible  comfort !  Yea,  horrible  com- 
forters are  they  that  find  not  within  themselves  a  con- 
futation of  the  merciless,  barren  reasoning  that  would 
bind  the  girdle  of  calamity  around  every  loved  soul 
that  once  gladdened  their  eyes  or  brought  sunshine 
within  their  doors.  How  can  such  answers  cover  only 
truth? 

XXII.  1-4.  "  Then  Eliphaz  the  Temanite  answered 
and  said, 

"  Can  a  man  be  profitable  unto  God,  as  he  that  is 
wise  may  be  profitable  unto  himself? 

^^Isit  any  pleasure  to  the  Almighty,  that  thou  art 


INDICATIONS  OF  THE  BOOK  OF  JOB.        179 

righteous  ?  or  is  it  gain  to  him,  that  thou  makest  thy 
ways  perfect? 

"  Will  he  reprove  thee  for  fear  of  thee  ?  will  he  enter 
with  thee  into  judgment?" 

The  indication  is  not  possible  that  the  creature  was 
called  as  a  source  of  profit  to  the  Almighty,  the  Al- 
mighty being  perfect  within  himself  infinitely  beyond 
all  creatures  and  powers;  he  needs  nothing  to  insure 
his  pleasure  or  to  increase  his  gain ;  as  the  Creator  all 
things  are  his ;  as  the  Supreme  Ruler  all  things  are 
subject  to  him  ;  hence  he  will  enter  into  judgment  with 
none  that  they  should  give  him  counsel.  The  creature, 
however,  was  called  that  it  might  enter  into  his  pleas- 
ure, and,  as  an  independent  existence,  enjoy  the  gifts 
with  which  it  was  endowed.  Had  there  been  no  Power 
of  Evil  man  would  have  continued  a  happy  existence, 
free  from  every  suspicion  of  tribulation  or  danger ;  but 
inasmuch  as  there  was  such  a  Power,  man,  being  the 
weaker  of  the  two,  fell  prey  to  its  evil  devices,  and 
thereby  came  under  its  ruling ;  hence  the  possibility  of 
profitableness  such  as  that  spoken  of  by  Eliphaz  is  not 
at  all  probable  in  the  calling  of  the  creature ;  moreover, 
the  Almighty  foreknew  the  fall  of  the  creature.  Eli- 
phaz continues, — 

XXII.  5-11.  "Is  not  thy  wickedness  great?  and 
thine  iniquities  infinite  ? 

"  For  thou  hast  taken  a  pledge  from  thy  brother  for 
nought,  and  stripped  the  naked  of  their  clothing. 

"  Thou  hast  not  given  water  to  the  weary  to  drink, 
and  thou  hast  withholden  bread  from  the  hungry. 

"But  as  for  the  mighty  man,  he  had  the  earth;  and 
the  honourable  man  dwelt  in  it. 


180        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  Thou  hast  sent  widows  away  empty,  and  the  arms 
of  the  fatherless  have  been  broken. 

"  Therefore  snares  are  round  about  thee,  and  sudden 
fear  troubleth  thee ; 

"  Or  darkness,  that  thou  canst  not  see ;  and  abun- 
dance of  waters  cover  thee." 

The  accusations  of  Eliphaz  against  Job  doubtless 
are  based  upon  the  abundance  of  Job's  afflictions,  and 
not  because  he  had  been  or  was  eye-witness  of  such 
transgression  on  the  part  of  Job ;  for  by  the  philoso- 
phy of  Eliphaz  the  truly  righteous  man  will  be  raised 
above  tribulation  in  the  day  of  his  natural  life,  and 
the  reward  of  his  righteousness  (see  v.  17-27)  will  be 
reaped  during  the  day  of  his  natural  life ;  Eliphaz  not 
according  man,  be  he  upright  or  transgressive  (see  iv. 
17-21),  with  any  life  hereafter  or  life  after  the  sem- 
blance of  death  shall  have  closed  the  eyes  of  the  natural 
body.     Eliphaz  continues, — 

XXII.  12-14.  "Js  not  God  in  the  height  of 
heaven  ?  and  behold  the  height  of  the  stars,  how  high 
they  are ! 

"And  thou  sayest.  How  doth  God  know?  can  he 
judge  through  the  dark  cloud? 

"  Thick  clouds  are  a  covering  to  him,  that  he  seeth 
not ;  and  he  walketh  in  the  circuit  of  heaven." 

Thus,  high  as  the  stars  may  be,  the  God  of  heaven 
dwells  far  above  them ;  there  is  no  space  or  recess  into 
which  he  does  not  penetrate ;  he  is  higher  than  the  stars 
and  more  infinite  than  space ;  for  space  is  too  small  to 
hold  its  own  history,  were  it  written  in  books  or  graven 
with  the  minutest  lettering,  but  which  history  the  In- 
finite God  knows  and  comprehends  in  every  detail. 


INDICATIONS  OF  THE  BOOK  OF  JOB.        131 

Now,  according  to  the  reasoning  of  EHphaz,  should 
God  judge  the  transgressor  he  would  surely  die,  but  Job 
hopes  for  redemption  and  life;  to  Eliphaz,  therefore, 
Job's  reasoning  takes  judgment  from  the  Almighty 
that  he  judge  not,  for  judgment  must  bring  death. 

Eliphaz  accords  the  immutability  of  God's  word  con- 
cerning the  transgressor,  and,  hence,  the  words  which 
he  puts  in  Job's  mouth  must  convey  the  idea  that, 
should  Job  as  a  transgressor  live,  God's  eye  does  not 
pierce  the  clouds  and  settle  upon  the  transgressor  in  his 
transgression  ;  neither  does  he  know  anything  of  such 
transgression  as  he  walks  in  the  circuit  that  envelops  the 
cloud-bound  habitation  of  man.    Eliphaz  continues, — 

XXII.  15-17.  "Hast  thou  marked  the  old  way 
which  wicked  men  have  trodden  ? 

"  Which  were  cut  down  out  of  time,  whose  founda- 
tion was  overflown  with  a  flood : 

"  Which  said  unto  God,  Depart  from  us  :  and  what 
can  the  Almighty  do  for  them  ?" 

Here  Eliphaz  calls  Job's  attention  to  the  race  of  men 
that  has  passed  away,  the  First  or  Euphratic  race  that 
fell  under  the  rule  of  the  Adversary,  who  (see  Rev.  iii. 
15-17)  cast  a  flood  of  water  after  them.  This  Race  (see 
Isa.  iii.  14-26;  Jer.  iv.  11-31;  Ezek.  viii.  7-18)  be- 
came very  wicked,  and  were  swept  from  the  face  of  the 
earth  because  of  their  transgression.  Under  such  cir- 
cumstances, and  such  being  their  fate,  Eliphaz  asks 
Job,  "  What  can  the  Almighty  do  for  them  ?"  for  from 
his  stand-point  the  grave  never  gives  up  its  dead,  owing 
to  the  immutability  of  the  Law  that  was  given  forth 
and  established  by  the  Almighty  for  the  sure  destruction 
of  Evil.     Of  this  people  Eliphaz  continues, — 


182        INDICATIONS  OF  THE  BOOK  OF  JOB. 

XXII.  18.  "Yet  he  filled  their  houses  with  good 
things :  but  the  counsel  of  the  wicked  is  far  from  me." 

Hence,  although  the  Almighty  filled  the  houses  of 
these  people  with  good  things,  yet  they  said  unto  God 
(verse  17),  "Depart  from  us."  Eliphaz,  however, does 
not  discard  the  protecting  arm  of  the  Almighty  during 
his  natural  life,  but  considers  that  many  blessings  come 
upon  the  upright  man  because  of  his  righteous  acts. 
Eliphaz  continues, — 

XXII.  19.  "  The  righteous  see  it,  and  are  glad  :  and 
the  innocent  laugh  them  to  scorn." 

What  do  the  righteous  see  that  they  are  glad  ?  It 
IS,  evidently,  the  destruction  of  the  wicked  that  took 
place  at  the  end  of  the  First  Age.  Who  are  the 
righteous?  They  are,  by  the  philosophy  of  Eliphaz 
(see  also  Isa.  xiii.  9-12;  Jer.  iv.  27;  Ezek.  ix.  2-6), 
the  escaping  remnants  of  that  great  and  dreadful  day 
of  the  Lord. 

According  to  the  reasoning  of  Eliphaz,  the  escaping 
remnants,  as  righteous  men,  represented  all  those  who 
were  considered  worthy  of  living  out  the  days  of  their 
natural  lives.     Eliphaz  continues, — 

XXII.  20.  "  Whereas  our  substance  is  not  cut  down, 
but  the  remnant  of  them  the  fire  consumeth." 

By  which  the  preservation  of  the  righteous  is  in- 
dicated, even  (see  v.  26,  27)  to  the  fulness  of  his  days, 
while  the  wicked  shall  be  cut  off  for  their  transgression  ; 
which  condition  Eliphaz  applies,  the  one  to  the  escap- 
ing remnant,  and  the  other  to  the  overwhelmed.  Eliphaz 
continues, — 

XXII.  21,  22.  "  Acquaint  now  thyself  with  him,  and 
be  at  peace :  thereby  good  shall  come  unto  thee. 


INDICATIONS  OF  THE  BOOK  OF  JOB.        183 

"  Receive,  I  pray  thee,  the  law  from  his  mouth,  and 
lay  up  his  words  in  thine  heart.^' 

Thus  Eliphaz  further  indicates  that  his  reasoning  is 
based  upon  the  fulfilment  of  the  Law,  either  for  good 
or  for  evil.     Eliphaz  continues, — 

XXII.  23-30.  ''  If  thou  return  to  the  Almighty, 
thou  shalt  be  built  up,  thou  shalt  put  away  iniquity 
far  from  thy  tabernacles. 

"  Then  shalt  thou  lay  up  gold  as  dust,  and  the  gold 
of  Ophir  as  the  stones  of  the  brooks. 

"  Yea,  the  Almighty  shall  be  thy  defence,  and  thou 
shalt  have  plenty  of  silver. 

"For  then  shalt  thou  have  thy  delight  in  the 
Almighty,  and  shalt  lift  up  thy  face  unto  God. 

"Thou  shalt  make  thy  prayer  unto  him,  and  he  shall 
hear  thee,  and  thou  shalt  pay  thy  vows. 

"  Thou  shalt  also  decree  a  thing,  and  it  shall  be  estab- 
lished unto  thee:  and  the  light  shall  shine  upon  thy  ways. 

"  When  men  are  cast  down,  then  thou  shalt  say,  ITiere 
is  lifting  up ;  and  he  shall  save  the  humble  person. 

"  He  shall  deliver  the  island  of  the  innocent :  and  it 
is  delivered  by  the  pureness  of  thine  hands.'' 

The  sum  of  these  verses  is  righteousness  by  works 
that  the  creature  may  rise  above  transgression,  and  thus 
live  out  his  prescribed  days  entirely  free  from  pain  or 
evil  experiences. 

XXIII.  1-5.  "  Then  Job  answered  and  said, 

"  Even  to  day  is  my  complaint  bitter :  my  stroke  is 
heavier  than  my  groaning. 

"  Oh  that  I  knew  where  I  might  find  him !  that  I 
might  come  even  to  his  seat ! 


184        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  I  would  order  my  cause  before  him,  and  fill  my 
mouth  with  arguments. 

"  I  would  know  the  words  which  he  would  answer 
me,  and  understand  what  he  would  say  unto  me." 

Job  groaning  under  the  burden  of  the  Law  would 
seek  unto  the  Almighty  for  relief.  Truly,  in  the  midst 
of  his  affliction  he  could  fill  his  mouth  with  argument, 
and  express  his  wonderment  at  the  reign  of  tribulation  ; 
but  with  his  great  faith  and  his  knowledge  he  could 
understand  what  the  Lord  would  say  unto  him  should 
he  unfold  the  sheet  whereon  is  written  the  mystery 
that  permits  terror  to  stalk  forth  even  at  n©onday.  Job 
continues, — 

XXIII.  6.  "  Will  he  plead  against  me  with  his  great 
power  ?     No ;  but  he  would  put  strength  in  me." 

In  this  verse  Job  does  not  accredit  the  Almighty  with 
being  the  source  of  his  troubles.  No ;  but,  on  the  con- 
trary, the  Almighty  would  put  strength  in  him  that  he 
might  cast  them  aside.     Job  continues, — 

XXIII.  7.  "  There  the  righteous  might  dispute  with 
him  ;  so  should  I  be  delivered  for  ever  from  my  judge." 

Who  or  what  is  Job's  judge?  It  is  the  Law,  the 
irrevocable,  the  immutable  Law  that  turns  neither  to 
the  right  hand  nor  to  the  left.  Who  is  the  righteous 
that  he  might  come  before  the  seat  of  the  Lord  (see 
verse  3),  and  there  dispute  with  the  Lord,  so  that  Job 
should  be  delivered  forever  from  the  Law  that  judges 
him  so  severely  ?  He  is  with  little  doubt  (see  xix.  23- 
27)  Job's  Redeemer ;  and  hence,  as  the  Redeemer,  he 
must  plead  Job's  cause  before  the  Eternal  Throne  that 
Job  may  be  freed  forever  from  the  Law.  Job  con- 
tinues,— 


INDICATIONS  OF  THE  BOOK  OF  JOB.         185 

XXIII.  8-10.  "  Behold,  I  go  forward,  but  he  is 
uot  there;  and  backward,  but  I  caiiuot  perceive  him  : 

"  On  the  left  hand,  where  he  doth  work,  but  I  can- 
not behold  him:  he  hideth  himself  on  the  right  hand, 
that  I  cannot  see  him : 

"  But  he  knoweth  the  way  that  I  take :  when  he  hath 
tried  me,  I  shall  come  forth  as  gold.^' 

Thus  Job  is  left  under  the  Law  as  a  free  agent ;  the 
Law,  not  the  Almighty,  being,  for  the  time,  both  ruler 
and  judge.  That  Job  strives  to  be  righteous  under  the 
Law  is  evident,  but  that  he  has  transgressed  is  made 
manifest  by  his  affliction.  Now,  although  Job  is  a 
transgressor,  yet  his  righteous  works  are  a  proof  of  his 
faith  ;  wherefore  his  faith,  not  his  works,  will  be  counted 
for  righteousness;  through  which  belief  he  states  "when 
he  hath  tried  me,  I  shall  come  forth  as  gold."  In  all 
this  Job  looks  forward  to  his  deliverance  from  the  Law, 
his  judge;  but  the  reasoning  of  Eliphaz  indicates  no 
such  deliverance,  for  with  him  there  is  no  life  beyond 
the  grave  that  grimly  extends  a  welcome  to  every  comer. 
Job  continues, — 

XXIII.  11,  12.  ''My  foot  hath  held  his  steps,  his 
way  have  I  kept,  and  not  declined. 

"  Neither  have  I  gone  back  from  the  commandment 
of  his  lips ;  I  have  esteemed  the  words  of  his  mouth 
more  than  my  necessary  foodj' 

In  these  verses  Job  indicates  that  he  has  kept  the 
Law.  If,  therefore.  Job  has  kept  all  the  Law,  and  has 
not  declined  from  it,  then  he  will  not  taste  death.  By 
reference  to  xix.  25-27,  however.  Job  indicates  that 
death  shall  cover  him,  and  also  that  his  Redeemer 
lived.     If  Job  is  not  a  transgressor  why  does  he  need 

16 


186        INDICATIONS  OF  THE  BOOK  OF  JOB. 

a  Redeemer?  if  Job  is  not  a  transgressor  why  does  he 
see  death  ?  The  indications  are  that  Job  transgressed 
the  Law  (see  Lev.  iv.  22-24)  through  ignorance,  which 
brought  him  into  condemnation ;  wherefore  his  words 
doubtless  would  find  place  with  those  of  Paul  (Rom. 
vii.  16,  17),  "  If  then  I  do  that  which  I  would  not,  I 
consent  unto  the  law  that  it  is  good. 

"  Now  then  it  is  no  more  I  that  do  it,  but  sin  that 
dwelleth  in  me.''  Thus  as  with  Paul  (see  also  Phil, 
iii.  6)  so  with  Job  ;  hence,  if  Paul  transgresses  not,  but 
sin  that  dwells  within  him  is  the  transgressor,  so  neither 
does  Job  transgress,  but  sin  makes  him  a  transgressor. 
Such  being  the  case,  it  follows  that  should  the  good  be 
separated  from  the  evil  that  are  united  in  the  individ- 
ualities of  Paul  and  Job,  that  both  Paul  and  Job,  not- 
withstanding the  penalty  of  the  Law,  could  stand  up 
as  righteous  men  free  from  sin. 

How  can  such  a  wonderful  result  be  brought  about  ? 
or  as  Paul  asks  (Rom.  vii.  24),  "O  wretched  man 
that  I  am  !  who  shall  deliver  me  from  the  body  of  this 
death?"  Paul  gives  the  reply  to  his  own  question 
(Rom.  vii.  25),  "  I  thank  God  through  Jesus  Christ 
our  Lord ;"  while  Job  states  (xix.  25),  "  For  I  know 
that  my  Redeemer  liveth." 

Redemption,  however,  involves  regeneration;  hence, 
by  being  regenerated  or  born  into  the  body  that  was 
prepared  for  the  Son  suitable  for  this  purpose ;  hence, 
by  being  regenerated  or  born  into  the  body  that  was 
prepared  for  the  Redeemer  (see  St.  John  vi.  47-58), 
the  possibility  of  the  separation  of  the  good  from  the 
evil  is  made  manifest  in  a  clear,  strong,  steady  light. 
Job  continues, — 


INDICATIONS  OF  THE  BOOK  OF  JOB.        187 

XXIII.  13,  14.  "  But  he  is  in  one  mindy  and  who 
can  turn  him?  and  what  his  soul  desireth,  even  that  he 
doeth. 

"  For  he  performeth  the  thing  that  is  appointed  for 
me:  and  many  such  things  are  with  him." 

These  verses  indicate  purpose  on  the  part  of  the 
Almighty  and  mission  on  the  part  of  Job.  What  is 
the  purpose  of  the  Almighty  ?  The  great  purpose  of 
the  Almighty  is  the  establishment  of  a  kingdom  of 
righteousness  in  which  all  thought  and  action  will  be 
justified  through  the  assenting  power  of  the  Infinite 
Majesty.  The  establishment  of  this  Kingdom  will 
necessitate  the  complete  subjugation  and  overthrow  of 
the  Kingdom  of  Evil,  the  ruinous  works  of  which  are 
beheld  on  every  side.  What  is  the  mission  of  man  ? 
The  mission  of  man,  in  [)art  (see  Gen.  i.  28),  is  the  sub- 
jugation of  the  Evil  Kingdom;  but  (see  Ex.  xix.  4-6) 
man  is  called  also  as  a  peculiar  treasure  above  all  people, 
as  a  kingdom  of  priests,  and  a  holy  nation.  This  part  of 
the  mission  of  man  indicates  instrumentality  in  the 
regeneration  and  redemption  of  such  as  shall  be  re- 
deemed irrespective  of  host;  hence  Job  states, — 

XXIII.  15-17.  "Therefore  am  I  troubled  at  his 
presence:  when  I  consider,  I  am  afraid  of  him. 

"  For  God  maketh  my  heart  soft,  and  the  Almighty 
troubleth  me : 

"Because  I  was  not  cut  off  before  the  darkness, 
neither  hath  he  covered  the  darkness  from  ray  face." 

When  man  considers  the  magnitude  of  his  calling, 
well  may  fear  of  the  Almighty  come  uj^on  him;  and 
as  the  wonders  of  the  overthrow  of  evil,  the  redemp- 
tion of  the  fallen,  and  the  restoration  of  the  fallen  are 


188        INDICATIONS  OF  THE  BOOK  OF  JOB. 

opened  to  his  view,  well  may  his  heart  become  soft 
and  troubled.  Job's  heart  is  made  soft  because  through 
the  mercy  of  the  Almighty  he  was  not  cut  off  forever 
in  his  sins ;  that  is,  that  he  was  not  absolutely  cut  off 
before  the  special  day  of  darkness  that  marked  the  ab- 
solute death  of  his  Redeemer.     Job  continues, — 

XXIY.  1.  "  Why,  seeing  times  are  not  hidden  from 
the  Almighty,  do  they  that  know  him  not  see  his 
days?" 

What  are  the  times  here  spoken  of?  They  evidently 
are  the  Four  Ages  of  Man,  of  which  a  time,  times,  and 
the  dividing  of  a  time  (see  Dan.  vii.  25 ;  xii.  7 ;  Rev. 
xii.  14)  constitute  three  and  one-half  of  the  Four,  or 
actual  time  from  the  calling  of  man  in  the  First  Age 
until  the  absolute  death  of  the  Messiah  in  the  Fourth. 
These  Times  or  Ages  (see  Acts  xvii.  22-26)  were  before 
appointed,  with  the  bounds  thereof;  and  the  bounds 
thereof  (see  Deut.  xxxii.  8)  were  set  according  to  the 
number  of  the  children  of  Israel.  Seeing  then  that 
these  Times  or  Ages  were  known  to  the  Almighty,  even 
as  Job  asks.  Why  do  they  that  know  the  Almighty  not 
know  his  days?  To  be  sure  the  veil  is  thrown  over 
them  to  a  great  extent,  yet  sufficient  light  was  accorded, 
even  in  the  day  of  Job,  for  Eliphaz,  Bildad,  and  Zophar 
(see  viii.  7-10 ;  xv.  7-10)  to  comprehend  the  first  three 
Ages  of  Man. 

Their  knowledge  of  these  Ages,  however,  did  not  de- 
velop a  better  result  for  the  creature  than  a  short  ex- 
istence followed  by  an  eternal  death.  To  them,  as 
with  the  First  Race  of  Men,  so  with  the  Second ;  as 
with  the  Second,  so  with  the  Third,  of  which  Job  was 


INDICATIONS  OF  THE  BSOK  OF  JOB.        189 

the  Adam  and  progenitor ;  as  witli  the  Thlrd^  so  with 
the  indefinite  succession  of  races  that  may  follow.  This 
system  gives  no  bounds  to  time,  neither  does  it  limit  or 
cripple  the  Power  of  Evil  that  it  should  cease  to  exist 
as  an  energy.  Job,  however,  dissents  from  such  a  sys- 
tem, for  he  states  substantially  (see  xix.  25)  that  his 
Redeemer  shall  stand  at  the  latter  day  upon  the  earth, 
by  which  a  limit  is  set  to  the  power  of  Evil,  and  by 
which  bounds  to  time  are  indicated. 

Moreover,  the  words  of  the  text  indicate  that  bounds 
are  set  to  time.  Job  asking,  "  Why,  seeing  times  are  not 
hidden  from  the  Almighty,  do  they  that  know  him 
not  see  his  days?"  thus  referring  to  time  as  being 
limited  by  the  Almighty. 

Why  is  time  limited  ?  or  why  are  bounds  set  to 
time?  Bounds  are  set  to  time  that  all  hosts  may  prove 
the  qualities  of  their  indwelling  attributes  througli  free 
agency;  time  is  set  apart  that  within  its  limits  all  that 
is  evil  shall  be  overthrown  forever;  time  is  set  apart 
for  the  separation  of  the  good  from  the  evil;  time  is 
set  apart  that  the  mercy  and  justice  of  the  Almighty 
may  be  preserved  free  from  all  blemish  in  the  destruc- 
tion of  tlie  wicked ;  but  will  the  wicked  turn  from  their 
evil  way  ?  but  will  the  King  of  Evil  cease  from  troub- 
ling those  under  bondage  to  him  during  the  limits  of 
time?     Job  indicates  the  reply  as  follows : 

XXIV.  2-6.  "  Some  remove  the  landmarks ;  they 
violently  take  away  flocks,  and  feed  thereof. 

"  They  drive  away  the  ass  of  the  fatherless,  they 
take  the  widow's  ox  for  a  pledge. 

"  They  turn  the  needy  out  of  the  way  ;  the  poor  of 
the  earth  hide  themselves  together, 

16* 


190        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  Behold,  as  wild  asses  in  the  desert,  go  they  forth 
to  their  work ;  rising  betimes  for  a  prey  :  the  wilder- 
ness yieldeili  food  for  them  and  for  their  children. 

"  They  reap  every  one  his  corn  in  the  field  :  and  they 
gather  the  vintage  of  the  wicked." 

Here,  notwithstanding  that  limits  are  set  to  time  and 
that  the  bounds  of  time  limit  the  existence  of  the  evil- 
doer, no  attempt  is  made  by  many  to  turn  from  their 
evil  ways;  they  remove  the  landmarks  and  say  (see 
Ezek.  xi.  3),  "  It  is  not  near ;  let  us  build  houses : 
this  city  is  the  caldron,  and  we  be  the  flesh  f  neverthe- 
less (see  Ezek.  xi.  11)  they  shall  be  driven  from  the 
city  and  shall  be  judged  in  the  border  of  Israel.  Job 
continues, — 

XXiy.  7-13.  "  They  cause  the  naked  to  lodge  with- 
out clothing,  that  they  have  no  covering  in  the  cold. 

"  They  are  wet  with  the  showers  of  the  mountains, 
and  embrace  the  rock  for  want  of  a  shelter. 

"  They  pluck  the  fatherless  from  the  breast,  and  take 
a  pledge  of  the  poor. 

"  They  cause  him  to  go  naked  without  clothing,  and 
they  take  away  the  sheaf  from  the  hungry  : 

"  Which  make  oil  within  their  walls,  and  tread  their 
winepresses,  and  suffer  thirst. 

"  Men  groan  from  out  of  the  city,  and  the  soul  of 
the  wounded  crieth  out :  yet  God  layeth  not  folly  to 
them. 

"  They  are  of  those  that  rebel  against  the  light ;  they 
know  not  the  ways  thereof,  nor  abide  in  the  paths 
thereof." 

Such  are  the  wicked,  the  extremely  wicked,  that 
tempt  the  souls  of  men  to  error :  they  hate  the  light. 


INDICATIONS  OF  THE  BOOK  OF  JOB.        191 

and  despise  the  ways  thereof;  they  walk  not  in  the 
paths  thereof.  Who  can  they  be  that  even  God  layeth 
not  folly  to  them  ?  They  must  pertain  to  the  Evil 
Host  that  shall  be  swept  away  with  the  expiring  limit 
of  time;  for  Paul  said  (see  Rom.  vii.  17),  "It  is  no 
more  I  that  do  it,  but  sin  that  dwelleth  in  me,"  by 
which  a  power  is  indicated  that  is  entirely  independent 
from  man.     Job  continues, — 

XXIV.  14-18.  "The  murderer"  [see  i.  7;  ii.  2] 
"  rising  with  the  light  killeth  the  poor  and  needy,  and 
in  the  night  is  as  a  thief. 

"  The  eye  also  of  the  adulterer  waiteth  for  the  twi- 
light, saying,  No  eye  shall  see  me :  and  disguiseth  his 
face. 

"  In  the  dark  they  dig  through  houses,  which  they 
had  marked  for  themselves  in  the  daytime :  they  know 
not  the  light. 

"  For  the  morning  is  to  them  even  as  the  shadow  of 
death  :  if  one  know  them,  they  are  in  the  terrors  of  the 
shadow  of  death. 

"He  is  swift  as  the  waters;  their  portion  is  cursed 
in  the  earth :  he  beholdeth  not  the  way  of  the  vine- 
yards." 

These  verses  seem  to  point  to  total  depravities,  or  in- 
telligencies  in  which  no  good  thing  exists.  Should  it  be 
deemed  an  incredible  thing  that  Satan's  vast  army  con- 
tains within  its  numbers  some  that  are  total  depravities  ? 
Not  at  all.  If,  then,  total  depravities  exist  they  know 
not  the  light  (see  St.  John  i.  5)  that  shineth  in  dark- 
ness, even  as  the  darkness  comprehendeth  not  the  light ; 
neither  do  they  know  the  way  of  the  vineyards.  What 
are  the  vineyards  ?     They  are  (see  the  Song  of  Solomon ; 


192        INDICATIONS  OF  THE  BOOK  OF  JOB. 

Isa.  V.  5)  the  Four  Ages  of  Man.  What  is  the  way 
of  the  vineyards  ?  It  is  the  mission  and  calling  de- 
veloped in  and  by  the  setting  apart  of  these  Ages  for 
the  overthrow  of  Evil,  and  for  the  establishment  of 
the  Kingdom  of  Righteousness  into  which  no  evil  thing 
can  enter  or  find  place  ;  hence  Job  continues, — 

XXIV.  19,20.  "Drought  and  heat  consume  the 
snow  waters  :  so  doth  the  grave  those  which  have  sinned. 

"  The  womb  shall  forget  him ;  the  worm  shall  feed 
sweetly  on  him ;  he  shall  be  no  more  remembered ;  and 
wickedness  shall  be  broken  as  a  tree." 

Such  is  the  fate  of  the  evil-doer  irrespective  of  host 
that  wickedness  may  be  broken  completely  ;  Paul  also 
stating  (2  Cor.  v.  14),  "  For  the  love  of  Christ  constrain- 
eth  us;  because  we  thus  judge,  that  if  one  died  for  all, 
then  were  all  dead,''  the  indication  being  clear  that,  by 
the  Law,  every  transgressor  must  die.  After  the  uni- 
versal death  a  resurrection  must  follow ;  for  Christ  the 
innocent  also  died  an  absolute  death.  If  Christ  the 
innocent  died  an  absolute  death,  then  the  indication  is 
clear  that  his  death  was  connected  with  the  resurrection 
or  recalling  of  the  good  that  went  down  to  the  grave 
with  the  sin-tinctured  host  of  God's  creatures.  Ab- 
solute death,  therefore,  is  the  last  link  in  the  chain  of 
labors  that  separates  the  good  from  the  evil ;  the  good 
shall  come  back,  but  the  evil  '*  shall  be  broken  as  a 
tree,"  and,  as  a  power,  be  blotted  out  of  existence  for- 
ever.    Job  continues  his  speech, — 

XXiy .  21-25.  "  He  evil  entreateth  the  barren  that 
beareth  not :  and  doeth  not  good  to  the  widow. 

"He  draweth  also  the  mighty  with  his  power:  he 
riseth  up,  and  no  man  is  sure  of  life. 


INDICATIONS  OF  THE  BOOK  OF  JOB.        I93 

"  Though  it  be  given  him  to  he  in  safety,  whereon  he 
resteth  ;  yet  his  eyes  are  upon  their  ways. 

"  They  are  exalted  for  a  little  while,  but  are  gone 
and  brought  low ;  they  are  taken  out  of  the  way  as  all 
othei'Sy  and  cut  off  as  the  tops  of  the  ears  of  corn. 

"  And  if  it  he  not  so  now,  who  will  make  me  a  liar, 
and  make  my  speech  nothing  worth  ?" 

These  verses  relate  to  the  transgressor  under  the  rul- 
ing of  the  Law.  The  Law  ordained  to  life,  but,  because 
of  the  great  power  of  Satan,  no  man  was  sure  of  it, 
even  though  the  Law  was  given  that  he  might  be  in 
safety ;  hence  they  fell,  and  were  taken  out  of  the  way 
as  all  others,  and  were  cut  off  as  the  tops  of  the  ears 
of  corn ;  hence,  again,  not  only  man  will  be  cut  off, 
taken  out  of  the  way,  but  all  hosts  will  share  the  same 
fate.  The  reasoning  of  Job's  friends  points  to  the  de- 
struction of  the  evil  that  permeates  the  person  of  the 
transgressor  as  a  creature,  but  provides  no  way  for  the 
overthrow  of  the  source  thereof.  Job,  however,  looks 
to  the  complete  overthrow  of  the  source  of  evil  through 
the  fulness  of  the  Law  that  entered  for  the  condemna- 
tion of  each  and  every  transgressor.  Should  the  Source 
of  Evil  be  overthrown  then  the  indication  becomes 
clear  that  the  creature  can  be  influenced  by  it  no  more, 
and,  hence,  would  live  in  safety.  As  a  result,  the  over- 
throw of  evil  and  the  preservation  of  the  creature  is  of 
far  greater  moment  than  the  preservation  of  the  source 
of  evil  and  the  overthrow  of  the  creature ;  if  it  be  not 
so,  who  will  make  Job's  speech  "  nothing  worth  ?" 

XXy.  1-6.  "Then  answered  Blldad  the  Shuhite, 
and  said, 


194        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"Dominion  and  fear  are  with  him;  he  maketh  peace 
in  his  high  places. 

"Is  there  any  number  of  his  armies?  and  upon 
whom  doth  not  his  light  arise  ? 

"  How  then  can  man  be  justified  with  God  ?  or  how 
can  he  be  clean  that  is  born  of  a  woman  ? 

"  Behold  even  to  the  moon,  and  it  shineth  not ;  yea, 
the  stars  are  not  pure  in  his  sight. 

"  How  much  less  man,  that  is  a  worm  ?  and  the  son 
of  man,  which  is  a  worm  ?" 

Bildad's  philosophy  does  not  grasp  any  system  where- 
by man  can  be  justified  with  God,  or  whereby  he  can 
be  made  clean  in  the  sight  of  God.  With  Bildad  the 
Law  with  its  ordination  to  life  and  its  ministration  of 
death  bears  with  it  all  to  which  man  can  look  forward 
or  upon  which  to  base  hope. 

Moreover,  Bildad's  philosophy  indicates  an  innate  or 
indwelling  of  evil  or  uncleanness  in  the  creature  that 
can,  under  the  Law,  only  end  in  its  eternal  dissolution. 
His  questions,  therefore,  do  not  answer  Job's  rigid  con- 
struction of  the  Law,  his  faith  in  redemption,  and  his 
hope  of  a  life  after  he  shall  have  passed  into  the  land 
of  the  shadow  of  death,  and  even  after  absolute  death. 

XXVI.  1,  2.  "But  Job  answered  and  said, 
"  How  hast  thou  helped  him  that  is  without  power  ? 
how  savest  thou  the  arm  that  hath  no  strength  ?" 

Truly  wherein  does  the  philosophy  of  Bildad  help 
the  creature  that  is  taken  captive  (see  2  Tim.  ii.  26),  at 
the  will  of  the  Adversary  ?  or  wherein  does  the  phi- 
losophy of  Bildad  save  the  creature  that  hath  no 
strength  ?      Bildad  accords  the  Almighty  (see  xxv.  2) 


INDICATIONS  OF  THE  BOOK  OF  JOB.        I95 

with  dominion,  yet  God's  creatures  are  tossed  about  at 
the  will  of  a  rival  Power  that  hesitates  not  to  plunge 
them  into  deepest  pits  of  tribulation.  Does  Bildad's 
philosophy  accredit  the  Almighty  with  any  efforts  tend- 
ing to  break  the  chains  that  bind  the  creature  captive 
to  the  oppressor  ?  No ;  the  Law  is  the  ruler.  Does 
Bildad's  philosophy  accredit  the  Almighty  with  any 
efforts  tending  to  save  the  creature  from  the  ministra- 
tion of  death  that  pertains  to  the  Law  ?  No ;  but  man, 
as  a  transgressor,  must  pass  away  with  no  hand  to  save 
him  from  his  fall.  What  kind  of  a  philosophy  is  it 
that  accords  dominion  to  a  Power,  and  then  makes  that 
Power  a  listless  spectator  of  the  spoliation  of  his  works 
by  an  acknowledged  rival  ?     Job  continues, — 

XXYI.  3.  "  How  hast  thou  counselled  him  that  hath 
no  wisdom  ?  and  how  hast  thou  plentifully  declared  the 
thing  as  it  is  ?" 

Who  is  the  one  that  hath  no  wisdom?  It  is  the 
foolish,  the  demented,  the  blind ;  yet  such  are  trans- 
gressors. How  has  Bildad  counselled  the  transgressor  ? 
Bildad's  counsel  is  clearly  set  forth  (xviii.) ;  and  by  it 
the  transgressor  shall  be  driven  from  light  into  dark- 
ness, chased  out  of  the  world,  his  remembrance  shall 
perish  from  the  earth,  and  he  shall  have  no  name  in 
the  street.  It  is  true  that  these  things  shall  befall  the 
transgressor,  but  had  Bildad  been  more  plentiful  in  de- 
claring the  thing  as  it  really  was,  he  would  have  con- 
sidered the  charge  (see  Hev.  iii.  1-6)  by  which  certain 
ones  shall  walk  in  white  because  of  their  worth ;  but 
Bildad's  questions  (xxv.  4),  "  How  then  can  man  be 
justified  with  God?  or  how  can  he  be  clean  that  is 
born  of  a  woman  ?''  clearly  imply  that,  from  his  stand- 


196        INDICATIONS  OF  THE  BOOK  OF  JOB. 

point,  none  can  be  justified  with  God,  or,  otherwise, 
none  can  be  worthy  to  walk  in  white;  no,  not  even 
those  who  were  afflicted  from  birth. 

To  walk  in  white,  as  thus  recorded,  redemption  is 
necessary ;  for  all,  even  as  Bildad  intimates,  are  under 
transgression ;  and  to  be  redeemed  a  redeemer  is  neces- 
sary. Job  has  already  expressed  his  knowledge  and 
belief  in  his  Redeemer ;  and  if  such  a  one  be  his  Re- 
deemer, then  he  is  the  Redeemer  of  others  besides  Job. 
Bildad,  however,  declares  nothing  of  all  this  ;  for  with 
him  the  works  of  the  Almighty  end  rather  with  the 
bringing  forth  of  the  creature  than  future  care  for  its 
preservation.     Job  continues, — 

XXyi.  4.  "To  whom  hast  thou  uttered  words? 
and  whose  spirit  came  from  thee  ?" 

If  a  Redeemer  is  promised,  then  the  words  of  Bildad 
would  be  uttered  to  those  under  transgression ;  as  there- 
fore his  words  possess  no  comfort  for  Job,  so  neither 
will  they  carry  comfort  to  any  host,  except  it  be  the 
immediate  army  of  the  Adversary  that  brought  about 
transgression.  If  so,  then  the  spirit  that  came  from 
Bildad  is  a  comfortless  emanation  from  a  tribulative 
source.     Job  continues, — 

XXYI.  5,  6.  "  Dead  things  are  formed  from  under 
the  waters,  and  the  inhabitants  thereof. 

"  Hell  is  naked  before  him,  and  destruction  hath  no 
covering." 

By  these  verses  every  grave  contains  a  known  occu- 
pant :  not  one  individuality  is  lost  to  the  eye  of  him 
that  brought  them  forth ;  neither  can  the  destruction 
that  envelops  them  hide  them  from  his  view.  The 
Almighty  Power  that  possesses  dominion  will  never 


INDICATIONS  OF  THE  BOOK  OF  JOB.         197 

permit  an  aggressive  Enemy  to  throw  down  and  anni- 
hilate that  which  he  brought  forth  and  pronounced 
good :  no,  the  grave  will  give  up  its  dead ;  and  destruc- 
tion will  flee  away  and  hide  itself  forever  in  the  dark- 
ness that  marks  the  blotted  page  of  the  Book  of  Life. 
Of  the  Almighty,  Job  continues, — 

XXyi.  7-14.  "He  stretcheth  out  the  north  over 
the  empty  place,  and  hangeth  the  earth  upon  nothing. 

"  He  bindeth  up  the  waters  in  his  thick  clouds ;  and 
the  cloud  is  not  rent  under  them. 

*'  He  holdeth  back  the  face  of  his  throne,  and 
spreadeth  his  cloud  upon  it. 

"  He  hath  compassed  the  waters  with  bounds,  until 
the  day  and  night  come  to  an  end. 

"  The  pillars  of  heaven  tremble,  and  are  astonished 
at  his  reproof. 

"  He  divideth  the  sea  with  his  power,  and  by  his 
understanding  he  smiteth  through  the  proud. 

"  By  his  Spirit  he  hath  garnished  the  heavens ;  his 
hand  hath  formed  the  crooked  serpent. 

"  Lo,  these  are  parts  of  his  ways ;  but  how  little  a 
portion  is  heard  of  him  ?  but  the  thunder  of  his  power 
who  can  understand  ?" 

Many  and  great  are  the  works  which  the  Almighty 
has  displayed  to  the  wondering  senses  of  man  ;  physi- 
cal combinations  and  marvellous  properties  meet  him 
on  every  hand ;  as  he  walks  abroad  and  scans  the 
heavens  each  star  in  turn  gives  glance  for  glance  in 
recognition  of  the  universal  Master  that  brought  them 
forth  and  gave  them  place.  These  garnishments  and 
bewildering  actualities  form  part  of  the  way  of  the 
Almighty,  but,  even  as  the  text  asks,  "how  little  a  por- 

17 


198        INDICATIONS  OF  THE  BOOK  OF  JOB. 

tiou  is  heard  of  him  ?"  hence  the  physical,  the  mani- 
fest, the  invisible,  now  point  to  instrumentalities  ratlier 
than  to  the  finished  work  of  ultimate  mission.  But 
inasmuch  as  ultimate  mission  has  an  indefinite  reach, 
so  must  it  border  infinity;  wherefore  the  portion  that 
is  heard  of  the  Almighty  is  small  and  ever  will  be 
small ;  for  none  can  comprehend  the  fulness  of  pur- 
pose, and  the  power  of  him  that  "holdeth  back  the 
face  of  his  throne,  and  spreadeth  his  cloud  upon  it." 

XXYII.  1-6.  "  Moreover  Job  continued  his  para- 
ble, and  said, 

"  J.S  God  liveth,  who  hath  taken  away  my  judgment; 
and  the  Almighty,  who  hath  vexed  my  soul ; 

"  All  the  while  my  breath  is  in  me,  and  the  spirit 
of  God  is  in  my  nostrils ; 

"  My  lips  shall  not  speak  wickedness,  nor  my  tongue 
utter  deceit. 

"  God  forbid  that  I  should  justify  you  :  till  I  die  I 
will  not  remove  mine  integrity  from  me. 

"  My  righteousness  I  hold  fast,  and  will  not  let  it 
go :  my  heart  shall  not  reproach  me  so  long  as  I  live." 

Thus  Job  positively  refuses  to  justify  his  friends 
in  their  reasoning  that  there  is  no  redemption  for  the 
creature,  no  life  hereafter,  nothing  but  annihilation  at 
the  end  of  the  natural  life.  The  few  days  of  enjoy- 
ment that  fall  to  man  cannot  compensate  for  the  mis- 
eries of  life ;  Job  himself  saying,  "  I  would  not  live 
alway."  Job's  integrity  lies  in  his  faith ;  he  will  not 
depart  from  it ;  he  does  not  believe  that  the  creature 
was  brought  forth  simply  to  become  the  sport  and  prey 
of  a  power  stronger  than  himself. 


INDICATIONS  OF  THE  BOOK  OF  JOB.        I99 

What  more  could  Satan  himself  desire  were  he  pos- 
sessed of  the  creative  power?  Nothing  so  far  as  an 
aggressive  field  is  concerned.  Job's  faith,  therefore,  is 
firm  that  the  Almighty  will  not  permit  the  aggression 
of  the  Adversary  to  be  crowned  with  such  triumphal 
ending ;  but,  on  the  contrary,  he  believes  that  a  path 
will  be  opened  for  the  redemption  and  restoration  of 
the  creature,  which  faith  and  belief  will  be  counted  for 
and  is  his  righteousness  ;  hence  he  will  hold  it  fast,  and 
will  not  justify  his  friends  in  their  clinging  to  the  Law 
simply,  and  not  to  the  higher  attributes  of  the  One 
that  established  the  Law.     Job  continues, — 

XXVII.  7.  "  Let  mine  enemy  be  as  the  wicked,  and 
he  that  riseth  up  against  me  as  the  unrighteous." 

Thus  Job  further  condemns  the  philosophy  of  his 
friends  that  would  hurl  him  into  an  eternal  abyss  of 
darkness  never  to  return.  It  must  be  kept  in  mind 
(see  ix.  30,  31)  that  Job  does  not  expect  to  live  again 
through  his  own  works,  but  (see  xix.  23-27)  through 
his  Redeemer,  the  latter  condition  not  entering  into  the 
arguments  of  Eliphaz,  Bildad,  or  Zophar.  Job  con- 
tinues,— 

XXyil.  8-10.  "  For  what  is  the  hope  of  the  hypo- 
crite, though  he  hath  gained,  when  God  taketh  away 
his  soul  ? 

"  Will  God  hear  his  cry  when  trouble  cometh  upon 
him? 

'^  Will  he  delight  himself  in  the  Almighty  ?  will  he 
always  call  upon  God  ?" 

Who  is  the  hypocrite  thus  spoken  of  by  Job  ?  some 
creature  that  is  bound  to  the  kingdom  of  evil  through 
the  power  of  Satan  ?  or  is  he  some  one  otherwise  per- 


200        INDICATIONS  OF  THE  BOOK  OF  JOB. 

tainiiig  to  the  army  of  Satan  ?  The  latter  doubtless, 
for  Job  looks  forward  to  the  separation  of  the  good 
from  the  evil  that  the  creature  be  redeemed.  Evil,  there- 
fore, embodies  the  hypocrite  of  which  Job  speaks.  Will 
God  hear  the  cry  of  such  a  one  when  trouble  comes  upon 
him,  and  when  God  takes  away  his  soul  ?  How  can  it 
be  possible?  Or  will  such  a  one  delight  himself  in  the 
Almighty  ?  will  he  always  call  upon  God  ?  How  can 
it  be  possible  ?  for  evil  is  diametrically  opposed  to  good. 
Job,  however,  gives  the  answer  as  follows  : 

XXVII.  11-17.  "I  will  teach  you  by  the  hand  of 
God  :  that  which  is  with  the  Almighty  will  I  not  conceal. 

"Behold,  all  ye  yourselves  have  seen  it;  why  then 
are  ye  thus  altogether  vain? 

"  This  is  the  portion  of  a  wicked  man  with  God,  and 
the  heritage  of  oppressors,  which  they  shall  receive  of 
the  Almighty. 

"  If  his  children  be  multiplied,  it  is  for  the  sword : 
and  his  offspring  shall  not  be  satisfied  with  bread. 

"  Those  that  remain  of  him  shall  be  buried  in  death  : 
and  his  widows  shall  not  weep. 

"  Though  he  heap  up  silver  as  the  dust,  and  prepare 
raiment  as  the  clay ; 

"  He  may  prepare  it,  but  the  just  shall  put  it  on,  and 
the  innocent  shall  divide  the  silver." 

The  portion  of  the  wicked  man  is  well  known  to 
the  three  friends  of  Job ;  and  that  which  is  with  the 
Almighty,  of  which  Job  will  teach  and  will  not  con- 
ceal, is  seen  also  of  his  friends ;  but  their  deductions 
are  very  different,  and  the  results  thereof  are  very 
widely  separated  from  those  of  Job.  Job  and  his 
friends  fully  agree  that  the  wicked  are  destroyed  by 


INDICATIONS  OF  THE  BOOK  OF  JOB.        201 

the  Law,  bat  the  Law  simply  is  the  starting-point  of  a 
new  departure.  By  the  philosophy  of  Eliphaz,  Bildad, 
and  Zophar  all  those  who  die  by  the  Law  are  dead  for- 
ever, whether  they  be  total  depravities,  as  the  imme- 
diate army  of  Satan  (see  Rev.  xvi.  13,  14),  or  whether 
they  be  sin-tinctured  only,  as  man  ;  but,  by  Job's  reason- 
ing, of  those  dying  by  or  through  the  Law  the  sin- 
tinctured  may  live  again  through  the  separation  of  the 
good  from  the  evil ;  hence  the  wicked  man  of  the  im- 
mediate text,  from  Job's  stand-point,  must  be  a  total 
depravity  or  one  that  is  wholly  evil. 

If  through  any  system  of  redemption  the  good  be 
separated  from  the  evil,  then  the  evil  will  be  a  total  de- 
pravity ;  if  not,  what  will  it  be  ?  And  if  it  be  a  total 
depravity,  then  it  will  be  a  wicked  man ;  and  if  it  be 
a  wicked  man,  then  it  will  surely  be  destroyed  by  the 
Law  never  more  to  rise  into  existence.  But  the  good  ; 
what  becomes  of  the  good  ?  Shall  it  die  forever  also  ? 
Will  there  be  no  return  for  it  ?  Will  no  distinction  be 
made  between  good  and  evil  that  both  should  share  the 
same  fate?  Eliphaz,  Bildad,  and  Zophar  say  no;  but 
Job  says  yes.  Why  ?  Because  the  Law  does  not  con- 
demn the  good,  but  evil  only. 

If  evil  shall  be  destroyed  and  the  good  shall  not  be 
destroyed,  then  it  follows  to  a  certainty  that  the  good 
must  be  separated  from  the  evil.  How  can  it  be  done  ? 
or,  as  Bildad  asks  of  Job  (xxv.  4),  "  How  then  can  man 
be  justified  with  God?"  Job  indicates  (xix.  25-27)  that 
it  is  through  a  Redeemer.  Can  a  Redeemer  set  aside 
the  Law  through  power  alone  that  it  should  be  made 
void  ?  No.  How,  then,  can  the  Redeemer  justify  man 
and  not  make  void  the  Law  ?     He  can  justify  man  by 

17* 


202        INDICATIONS  OF  THE  BOOK  OF  JOB. 

satisfying  the  demands  of  the  Law ;  for  the  Law  de- 
mands nothing  more  than  satisfaction.  How  can  the 
Redeemer  satisfy  the  demands  of  the  Law  that  he  be 
not  a  substitute  instead  of  being  an  actual  bearer  of  the 
transgressions  that  the  Law  holds  in  condemnation? 
He  can  satisfy  the  demands  of  the  Law  by  taking  upon 
himself  the  actual  flesh  of  those  under  condemnation, 
and  thus  in  himself  pay  the  penalty  that  follows  the 
transgressor.  If  he  takes  upon  himself  the  actual  flesh 
of  the  transgressor,  then  he  is  no  more  a  substitute  in 
the  true  sense  of  substitution,  but  becomes  an  actual 
bearer  of  man's  transgression ;  hence  the  Law  holds 
him  and  counts  him  (see  Isa.  iii.  12)  as  a  transgressor. 

If  the  Redeemer  take  upon  himself  the  actual  flesh 
of  man,  then  it  is  evident,  by  the  Law,  that  he  must 
die ;  but  if  he  die  not,  what  would  become  of  sinful 
flesh  ?  Would  the  Redeemer  take  upon  himself  sinful 
flesh  and  remain  clothed  with  it  forever  ?  Not  at  all ; 
but  when  the  fulness  of  time  shall  have  come  (see  Gal. 
iv.  4,  5),  then  the  Redeemer  will  lay  down  his  life, 
and,  at  which  time,  the  body  of  sinful  flesh  will  be  laid 
aside  forever. 

If,  however,  the  Redeemer  take  not  upon  himself 
sinful  flesh,  how  is  it  possible  for  him  to  be  a  Redeemer, 
for  the  Law  is  irrevocable  ?  Ko  way  appears  or  seems 
to  exist  except  through  pure  substitution ;  but  pure  sub- 
stitution the  Law  will  in  nowise  permit,  for  the  Law 
condemns  the  transgressor,  not  the  innocent.  How  is 
it  possible  for  the  Redeemer  to  take  sinful  flesh  upon 
himself?  Job  negatively  indicates  the  reply  (see  verses 
14,  15),  where  the  offspring  of  the  wicked  shall  not  be 
satisfied  with  bread  that,  evidently,  they  may  live.     If 


INDICATIONS  OF  THE  BOOK  OF  JOB.        203 

the  wicked  shall  not  be  satisfied  with  bread  that  they 
may  live,  then  the  opposite  condition  is  indicated  that 
the  good  shall  be  satisfied  with  brciid  that  they  may 
live.  What  is  this  bread?  It  is  (see  Rev.  ii.  17)  the 
hidden  manna  of  which  Job  had  knowledge  through 
the  charge  to  the  people  of  the  Second  Age ;  it  is  (see  St. 
John  vi.  48-60)  the  living  bread  that  came  down 
from  heaven,  that  man  may  eat  thereof  and  not  die. 
What  is  the  living  bread  that  came  down  from  heaven  ? 
It  is  (see  St.  John  vi.  51)  the  flesh  of  Jesus  Christ  the 
Redeemer.  What  is  the  flesh  of  Jesus  Christ  the  Re- 
deemer? It  is  (see  Heb.  x.  5-7;  Ps.  xl.  6-8)  the 
body  that  was  prepared  for  the  Son  that  he  might  do 
the  will  of  God,  and  which  body  was  entirely  suitable 
for  the  purpose. 

The  flesh  of  the  Redeemer  (see  St.  John  vi.  53-55) 
shall  be  eaten.  Why  ?  It  is  (see  St.  John  vi.  56)  that 
the  Redeemer  may  dwell  in  the  eater ;  hence  by  the 
eating  of  the  flesh  of  the  Redeemer ;  hence  by  the  eat- 
ing of  the  body  that  was  prepared  for  the  Son,  suitable 
for  this  purpose,  the  Redeemer  takes  upon  himself  the 
actual  flesh  of  the  eater,  and,  therefore,  dwells  in  him. 

If  the  actual  flesh  of  the  Redeemer  dwells  in  the 
actual  flesh  of  the  eater,  then  the  Law  will  be  fully 
satisfied  should  the  Redeemer,  thus  clothed,  die  an  ab- 
solute death  ;  for  pure  substitution  is  left  out  entirely. 

Now  that  the  Law  is  fully  satisfied,  what  follows? 
The  statement  is  made  (see  St.  John  vi.  56),  ''  He  that 
eateth  my  flesh,  and  drinketh  my  blood,  dwelleth  iu 
me,  and  I  in  him.''  Hence,  when  the  eater  partook  of 
the  flesh  of  the  Redeemer,  it  was  not  that  the  Re- 
deemer might  take  upon  himself  the  flesh  of  the  cater 


204        INDICATIONS  OF  THE  BOOK  OF  JOB. 

only,  but  that,  at  the  same  time,  the  eater  might  be 
regenerated  or  born  into  the  flesh  of  the  Redeemer,  or 
that  the  eater  might  be  transferred  from  the  earthy 
body  and  be  regenerated  or  born  into  the  pure  un- 
blemished body  that  was  prepared  for  the  Son  suitable 
for  this  purpose.  When,  therefore,  the  Redeemer  died 
an  absolute  death,  he  bore  with  him  to  the  grave  the 
body  of  sinful  flesh  and  the  pure  unblemished  body 
into  which  the  spirit  of  man  had  been  regenerated. 

Which  body  will  the  grave  give  up  ?  Will  it  give 
up  the  body  of  sinful  flesh  ?  'or  will  it  give  up  the  pure 
unblemished  body  into  which  the  spirit  of  man  had 
been  regenerated?  The  latter  beyond  all  question. 
Why  ?  Paul  states  (2  Cor.  v.  1),  "  For  we  know  that, 
if  our  earthly  house  of  this  tabernacle  were  dissolved, 
we  have  a  building  of  God,  a  house  not  made  with 
hands,  eternal  in  the  heavens."  This  house,  then,  is  of 
the  body  that  was  prepared  for  the  Son  in  and  at  the 
very  beginning  of  the  creation  of  God  (see  Col.  i.  15; 
Rev.  iii.  14),  suitable  for  the  purpose ;  for  the  earthly 
tabernacle  is  dissolved  and  gives  place  to  the  house  not 
made  with  hands ;  which  indication  Paul  further  con- 
firms in  the  succeeding  verse  as  follows  :  "  For  in  this 
we  groan,  earnestly  desiring  to  be  clothed  upon  with 
our  house  which  is  from  heaven.'' 

Paul  does  not  claim  both  tabernacles,  but  he  expresses 
earnest  desire  to  be  clothed  upon  with  the  house  not 
made  with  hands,  although  it  might  seem  at  first  sight 
(see  2  Cor.  v.  4)  that  he  would  not  be  unclothed ;  that 
is,  that  he  would  not  lay  aside  the  body  of  sinful  flesh 
or  the  earthly  tabernacle,  but  would  be  clothed  over 
that.    The  indication  is  clear,  however,  that  unclothing 


INDICATIONS  OF  THE  HOOK  OF  JOB.        205 

transgressive  man  would  make  him  bare,  and  cast  him 
into  the  pit,  but  by  the  spirit  of  man  being  clotlied 
upon  with  the  house  not  made  with  hands,  or  with  the 
body  that  was  prepared  for  the  Son,  mortality  would  be 
swallowed  up  of  life. 

Paul  continues  (2  Cor.  v.  6-8),  "  Therefore  we  are 
always  confident,  knowing  that,  whilst  we  are  at  home 
in  the  body,  we  are  absent  from  the  Lord  : 

"  (For  we  walk  by  faith,  not  by  sight :) 

"  We  are  confident,  /  say,  and  willing  rather  to  be 
absent  from  the  body,  and  to  be  present  with  the  Lord." 

Here  again  the  forsaking  of  the  earthly  tabernacle  is 
indicated,  and  that  while  at  home  in  the  earthly  taber- 
nacle man  is  absent  from  the  Lord ;  and,  hence,  from 
the  house  not  made  with  hands  and  with  which  he 
would  be  clothed,  even  though,  at  the  time,  he  be  re- 
generated; for  man  believes  in  regeneration  through 
faith,  and  not  by  sight. 

By  the  text  of  Paul  the  two  tabernacles  are  indicated  : 
one  of  which  is  sinful  flesh,  and  the  other  is  of  the 
body  that  was  prepared  for  the  Son  who  was  (see  Rev. 
iii.  14;  Col.  i.  15)  the  beginning  of  the  creation  of 
God,  and  the  first-born  of  every  creature ;  who  took 
upon  himself  the  sinful  flesh  of  man  ;  wherefore  Paul 
further  states  (2  Cor.  v.  16),  "  Henceforth  know  we  no 
man  after  the  flesh  :  yea,  though  we  have  known  Christ 
after  the  flesh,  yet  now  henceforth  know  we  him  no 
more,"  from  which  it  follows  that  the  body  of  sinful 
flesh  is  left  behind  forever,  and  that  man  (see  2  Cor.  v. 
17)  through  Christ  is  a  new  creature;  for  Christ  will 
never  bring  back  the  body  of  sinful  flesh  with  which 
he  was  clothed  in  the  labors  of  the  redemption. 


206        INDICATIONS  OF  THE  BOOK  OF  JOB. 

Uuder  such  conditions  as  these  the  justification  of 
man  becomes  a  surety,  but  the  philosophy  of  Eliphaz, 
Bildad,  and  Zophar  comprehended  nothing  of  it ;  for 
with  them,  no  Redeemer,  no  redemption ;  but  basing 
everything  upon  the  Law,  they  swept  the  creature 
away  forever  and  gave  his  place  to  another. 

That  Job  was  enlightened  in  regard  to  many  features 
of  the  redemption  is  manifest  from  his  speeches,  but 
the  light  shed  abroad  to-day  is  far  in  excess  of  that 
which  existed  in  the  Third  Age  of  Man  ;  for  then  Job, 
with  the  eye  of  faith,  looked  forward  to  the  advent  of 
his  Redeemer,  but  now  the  advent  of  the  Redeemer  is 
a  matter  of  the  past.  Whose  faith,  therefore,  is  the 
stronger,  that  of  Job?  or  that  of  man  of  the  present  day? 
Job  continues  his  speech  concerning  the  wicked  man, — 

XXyil.  18-23.  "  He  buildeth  his  house  as  a  moth, 
and  as  a  booth  that  the  keeper  maketh. 

"  The  rich  man  shall  lie  down,  but  he  shall  not  be 
gathered  :  he  openeth  his  eyes,  and  he  is  not. 

"  Terrors  take  hold  on  him  as  waters,  a  tempest 
stealeth  him  away  in  the  niglit. 

"  The  east  wind  carrieth  him  away,  and  he  departeth  : 
and  as  a  storm  hurleth  him  out  of  his  place. 

"  For  God  shall  cast  upon  him,  and  not  spare  :  he 
would  fain  flee  out  of  his  hand. 

"  Men  shall  clap  their  hands  at  him,  and  shall  hiss 
him  out  of  his  place." 

The  indications  are  clear  that,  by  Job's  reasoning, 
the  wicked  man  that  perishes  is  one  from  whom  every 
good  thing  is  taken  away.  Job  indirectly  yet  posi- 
tively indicated  his  need  of  a  Redeemer.  If  he  needed 
a  Redeemer  then  he  must  have  been  a  transgressor ;  if 


INDICATIONS  OF  THE  BOOK  OF  JOB.        207 

a  transgressor,  then  he  came  under  tlic  condemnation 
of  the  Law;  if  under  the  condemnation  of  the  Law, 
where  can  he  draw  the  line  between  liis  own  transtrrcs- 
sion  and  that  of  another  that  lie  should  be  redeemed  and 
that  the  other  should  perish  ?  He  could  not ;  therefore 
it  follows  that  the  wicked  must  be  set  upon  their  own 
base,  and  that  the  good  be  set  upon  their  base ;  then, 
when  such  division  shall  have  been  accomplished,  the 
wicked  will  meet  the  fate  depicted  for  them  by  Job,  while 
the  good  will  enter  into  their  new  life.    Job  continues, — 

XXYIII.  1.  "Surely  there  is  a  vein  for  the  silver, 
and  a  place  for  gold  where  they  fine  z7." 

If  there  is  a  vein  for  the  silver  why  should  not  a 
place  be  found  in  the  creature  wherein  dwelt  the  good  ? 
And  if  there  is  a  place  for  gold  where  they  fine  it  why 
should  there  not  be  a  place  wherein  the  good  that 
dwells  within  the  creature  may  be  separated  from  the 
base  elements  that  compass  it?     As,  therefore, — 

XXYIII.  2.  "Iron  is  taken  out  of  the  earth,  and 
brass  is  molten  out  of  the  stone," — 

So  will  the  good  be  separated  from  the  evil ;  and  as — 

XXYIII.  3.  "  He  setteth  an  end  to  darkness,  and 
searcheth  out  all  perfection  :  the  stones  of  darkness, 
and  the  shadow  of  death," — 

So  the  gold  will  be  searched  out  wherever  it  may  be 
found,  and  an  end  will  be  made  to  death  ;  that  is,  the 
stones  of  darkness,  which  indicate  absolute  death,  and 
the  shadow  of  death,  which  indicates  the  semblance  of 
death,  shall  be  as  though  they  never  had  been,  and  as 
though  no  cause  had  ever  existed  for  their  having  been. 
Job  continues, — 


208        INDICATIONS  OF  THE  BOOK  OF  JOB. 

XXyill.  4.  "  The  flood  breaketh  out  from  the  in- 
habitant ;  everi  the  waters  forgotten  of  the  foot :  they 
are  dried  up,  they  are  gone  away  from  men.^' 

Thus  the  great  flood  of  evil  (see  Rev.  xii.  15-17) 
that  was  poured  out  of  the  mouth  of  the  serpent  will 
be  dried  up ;  they  will  be  gone  away  from  men  for- 
ever, they  will  also  be  forgotten,  and  never  more  will 
they  be.     Job  continues, — 

XXyill.  5.  "  As  for  the  earth,  out  of  it  cometh 
bread :  and  under  it  is  turned  up  as  it  were  fire." 

This  verse  points  to  the  priesthood  of  man.  Job 
continues, — 

XXVIII.  6.  "The  stones  of  it  are  the  place  of 
sapphires :  and  it  hath  dust  of  gold.'' 

This  verse  (see  Deut.  xxxiii.  13-17)  points  to  great 
and  precious  hosts  that  shall  be  raised  up  to  praise  the 
name  of  their  Redeemer  and  Restorer.  Job  con- 
tinues,— 

XXyill.  7,  8.  "  There  is  a  path  which  no  fowl 
knoweth,  and  which  the  vulture's  eye  hath  not  seen : 

"The  lion's  whelps  have  not  trodden  it,  nor  the 
fierce  lion  passed  by  it." 

These  verses  point  to  the  great  mystery  of  the  re- 
demption that  was  hidden  (see  Col.  i.  23-29)  from  ages 
and  generations,  but  which  (see  also  Rom.  xvi.  25,  26) 
is  now  made  manifest  to  his  saints.     Job  continues, — 

XXYIII.  9.  "  He  putteth  forth  his  hand  upon  the 
rock ;  he  overturneth  the  mountains  by  the  roots." 

The  rock  is  the  Law,  and  the  mountains  indicate  the 
Power  of  Evil ;  hence  by  the  Law  the  Power  of  Evil 
will  be  overturned  to  the  very  roots.  This  verse  also 
points  (see  Deut.  xii.  1-3 ;  Isa.  Ixv.  17)  to  the  destruc- 


INDICATIONS  OF  THE  BOOK  OF  JOB.        9()f) 

tiou  of  the  earth  that  all  remembrance  of  evil   may 
pass  away  forever.     Job  continues, — 

XXYIII.  10,  11.  "He  cutteth  out  rivers  amonjr 
the  rocks;  and  his  eye  seeth  every  j)rocious  thing. 

"He  bindeth  the  floods  from  overflowin<r:  and  the 
thing  that  is  hid  bringcth  he  forth  to  light." 

Thus  the  precious  that  was  or  shall  be  separated 
from  the  vile  will  be  hidden,  cared  for,  and  brought 
again  to  light ;  and  will  rejoice  in  the  ligiit  after  evil 
shall  have  been  overturned  forever.     Job  continues, — 

XXVIII.  12.  "  But  where  shall  wisdom  be  found  ? 
and  where  is  the  place  of  understanding?" 

Truly,  where  shall  wisdom  be  found  ?  and  where  is 
the  place  of  understanding?  Who  can  grasp  the 
wonderful  purpose  that  was  purposed  (see  Isa.  xiv. 
24-27)  in  all  its  details  ?  and  who  can  comprehend  the 
mystery  of  the  redemption  in  all  its  fulness?  Can 
man?     Never;  for — 

XXVIII.  13.  "Man  knoweth  not  the  price  thereof; 
neither  is  it  found  in  the  land  of  the  living." 

Of  wisdom  Job  continues, — 

XXVIII.  14,  15.  "The  depth  saith,  It  is  not  in 
me  :  and  the  sea  saith.  It  is  not  with  me. 

"It  cannot  be  gotten  for  gold,  neither  shall  silver 
be  weighed /or  the  price  thereof." 

Thus  this  wisdom  is  found  neither  in  the  depths  of 
the  earth  nor  in  the  depths  of  the  sea ;  it  is  priceless, 
so  much  so  that — 

XXVIII.  16-19.  "It  cannot  be  valued  with  the 
gold  of  Ophir,  with  the  precious  onyx,  or  the  sapphire. 

"  The  gold  and  the  crystal  cannot  equal  it :  and  the 
exchange  of  it  shall  not  be  for  jewels  of  fine  gold. 

18 


210        INDICATIONS  OF  THE  BOOK  OF  JOB. 

'*'  No  mention  shall  be  made  of  coral,  or  of  pearls : 
for  the  price  of  wisdom  is  above  rubies. 

"  The  topaz  of  Ethiopia  shall  not  equal  it,  neither 
shall  it  be  valued  with  pure  gold.'' 

Who  then  can  hope  ever  to  possess  wisdom  since  the 
richest  gems  cannot  purchase  it  ?  If  through  purchase, 
none.     The  text  continues, — 

XXyill.  20,  21.  "Whence  then  cometh  wisdom? 
and  where  is  the  place  of  understanding  ? 

"  Seeing  it  is  hid  from  the  eyes  of  all  living,  and  kept 
close  from  the  fowls  of  the  air." 

Wisdom  is  hidden  with  the  Almighty,  and  the  place 
of  understanding  is  with  him.  The  eyes  of  all  living 
are  made  blind  to  the  working  of  the  great  purpose 
that  it  may  reach  fulfilment  as  preconceived  and  laid 
down.  The  apparent  overthrow  and  demolition  of  the 
creature,  from  the  bursting  of  the  planet  that  still  sends 
its  fragments  whirling  round  about  the  source  of  light 
to  the  crushing  of  a  molecule,  are  foreseen  incidents, 
not  weak  points  in  a  general  plan  that  corrects  itself  as 
exigency  requires ;  yet, — 

XXVIII.  22.  "Destruction  and  death  say.  We  have 
heard  the  fame  thereof  with  our  ears." 

To  destruction  and  death  perceptible  overthrow  and 
demolition  possess  more  weight  than  any  fame  to  the 
contrary  that  may  have  reached  their  ears ;  if  not,  why 
do  not  destruction  and  death  cease  their  labors  ?  They 
are  blind  to  wisdom.     Why?     Because — 

XXyill.  23-27.  "God  understandeth  the  way 
thereof,  and  he  knoweth  the  place  thereof. 

"  For  he  looketh  to  the  ends  of  the  earth,  and  seeth 
under  the  whole  heaven ; 


INDICATIONS  OF  THE  BOOK  OF  JOB.        211 

'^  To  make  the  weight  for  the  winds  ;  aud  he  vveigheth 
the  waters  by  measure. 

"  When  he  made  a  decree  for  the  rain,  and  a  way 
for  the  lightning  of  the  thunder; 

"  Then  did  he  see  it,  and  declare  it ;  he  prepared  it, 
yea,  and  searched  it  out." 

Thus  from  the  beginning  the  whole  work  was  fore- 
known, foreseen,  prepared,  declared,  and  searched  out. 
This  embodies  wisdom  as  an  infinitely  great  magni- 
tude, and  hence  it  is  hidden  from  the  eyes  of  all  living; 
but  the  text  continues, — 

XXVIII.  28.  ''  And  unto  man  he  said,  Behold,  the 
fear  of  the  Lord,  that  is  wisdom  ;  and  to  depart  from 
evil  is  understanding.'^ 

This  summary  certainly  points  to  great  wisdom  and 
understanding,  and,  moreover,  is  comprehensible  by 
man;  therefore,  by  following  this  teaching  man  will 
become  possessed  of  that  which  is  priceless,  and  which 
cannot  be  purchased  with  sapphires,  pearls,  or  rubies. 

XXIX.  1-7.  "  Moreover  Job  continued  his  parable, 
and  said, 

^'  Oh  that  I  were  as  in  mouths  past,  as  in  the  days 
when  God  preserved  me  ; 

"  When  his  candle  sliined  upon  my  head,  and  wlien 
by  his  light  I  walked  through  darkness ; 

"  As  I  was  in  the  days  of  my  youth,  when  the  secret 
of  God  was  upon  my  tabernacle  ; 

"  When  the  Almighty  ivas  yet  with  me,  ichen  my 
children  were  about  me; 

"  When  I  washed  my  steps  with  butter,  and  the  rock 
poured  me  out  rivers  of  oil ; 


212        INDICATIOAS  OF  THE  BOOK  OF  JOB. 

"  When  I  went  out  to  the  gate  through  the  city,  when 
I  prepared  my  seat  in  the  street !" 

These  verses  point  to  the  days  when  Job,  as  the 
Adam  and  progenitor  of  the  Third  Kace,  dwelt  in 
Eden  free  from  sin  and  transgression,  even  as  the  Adam 
and  progenitor  of  the  Fourth  Kace  (see  Gen.  ii.  7-25) 
dwelt  in  Eden  free  from  sin  and  transgression.  Job 
continues, — 

XXIX.  8.  "  The  young  men  saw  me,  and  hid  them- 
selves :  and  the  aged  arose,  and  stood  up.'' 

This  verse  points  to  the  overlap  of  the  Second  and 
Third  Races  of  Men ;  the  aged  indicating  and  repre- 
senting the  Second,  while  the  young  men  represent  the 
Tliird  Race.     Job  continues, — 

XXIX.  9,  10.  "The  princes  refrained  talking,  and 
laid  their  hand  on  their  mouth. 

"The  nobles  held  their  peace,  and  their  tongue 
cleaved  to  the  roof  of  their  mouth.'' 

These  verses  indicate  the  respect  in  which  Job  was 
held  by  those  around  him  before  transgression  marred 
the  beauty  of  his  existence.  The  protection  of  the 
Almighty  was  about  him,  and  kept  him  pure  as  he  had 
been  created ;  for  (see  Rom.  vii.  9 ;  Gen.  ii.  7-17)  man 
was  alive  without  the  Law  once ;  but  when  the  com- 
mandment or  Law  came  sin  revived,  and  man  died ; 
hence  in  the  earlier  days  of  his  life  Job  (see  ii.  3)  was  a 
perfect  and  an  upright  man,  one  that  feared  God  and 
eschewed  evil.  The  great  nation  that  peopled  the  earth 
at  the  time  of  the  calling  of  Job  was  on  the  eve  of  de- 
struction;  they  were  (see  Isa.  iii.  1-11  ;  Jer.  v.  1-18; 
Ezek.  xi.  1-12)  overwhelmed  in  sin,  and  their  days 
had  nearly  run  out ;  wherefoFe  there  was  none  in  the 


INDICATIONS  OF  THE  BOOK  OF  JOB.        213 

earth  like  unto  Job  before  trausgressiou  brought  him 
low.     Job  continues, — 

XXIX.  11-13.  "When  the  ear  heard  me,  then  it 
blessed  me ;  and  when  the  eye  saw  me,  it  gave  witness 
to  me : 

"Because  I  delivered  the  poor  that  cried,  and  the 
fatherless,  and  him  that  had  none  to  help  him. 

"  The  blessing  of  him  that  was  ready  to  perish  came 
upon  me :  and  I  caused  the  widow's  heart  to  sing  for  joy." 

In  the  fallen  nation  around  him  Job  had  an  ample 
field  in  which  to  exercise  the  noble  qualities  with  which 
he  was  endowed ;  and  that  he  made  good  use  of  them 
is  indicated  by  the  text,  for  up  to  this  time  the  Law 
had  not  entered  to  him,  or,  at  least,  he  had  not  as  yet 
fallen  into  transgression,  and  hence  he  was  (see  i.  9,  12  ; 
xxix.  2-5)  under  the  special  protection  of  the  Almighty. 
Job  continues, — 

XXIX.  14.  "I  put  on  righteousness,  and  it  clothed 
me  :  my  judgment  was  as  a  robe  and  a  diadem." 

This  verse  indicates  that  the  Law  has  now  entered  in 
as  a  ruling  principle  for  the  government  of  Job.  With 
the  entering  in  of  the  Law  the  special  protection  of  the 
Almighty  is  taken  away  from  Job,  and,  as  a  free  agent, 
he  stands  upon  his  own  righteousness  and  judgment. 
Such  being  the  situation,  Satan  (see  i.  13),  as  a  free 
agent  also  under  the  Law,  can  make  aggression  upon 
him  in  numberless  ways ;  but  if  the  righteousness  tiiat 
Job  puts  on  shall  prove  strong  enough,  and  if  his 
judgment  shall  be  correct  enough,  then  Satan  cannot 
touch  him  for  harm.     Job  continues, — 

XXIX.  15-18.  "I  was  eyes  to  the  blind,  and  feet 

was  I  to  the  lame. 

18* 


214        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  I  was  a  father  to  the  poor  :  and  the  cause  which  I 
knew  not  I  searched  out. 

"  And  I  brake  the  jaws  of  the  wicked,  and  plucked 
the  spoU  out  of  his  teeth. 

"  Then  I  said,  I  shall  die  in  my  nest,  and  I  shall 
multiply  my  days  as  the  sand/' 

Thus  under  the  Law  Job  as  a  free  agent  did  many 
acts  of  mercy  and  justice;  but  what  followed  ?  Why 
his  heart  was  lifted  up,  and  he  thought  to  multiply  his 
days  as  the  sand,  thereby  driving  the  possibility  of  death 
into  the  remote  future.  Job  undoubtedly  thought  to 
establish  life  through  righteousness  by  works ;  for  he 
continues, — 

XXIX.  19-25.  "My  root  was  spread  out  by  the 
waters,  and  the  dew  lay  all  night  upon  my  branch. 

"  My  glory  icas  fresh  in  me,  and  my  bow  was  re- 
newed in  my  hand. 

"  Unto  me  men  gave  ear,  and  waited,  and  kept  si- 
lence at  my  counsel. 

"After  my  words  they  spake  not  again;  and  my 
speech  dropped  upon  them. 

"  And  they  waited  for  me  as  for  the  rain ;  and  they 
opened  their  mouth  wide  as  for  the  latter  rain. 

"  If  1  laughed  on  them,  they  believed  it  not :  and 
the  light  of  my  countenance  they  cast  not  down. 

"  I  chose  out  their  way,  and  sat  chief,  and  dwelt  as  a 
king  in  the  army,  as  one  that  comforteth  the  mourners.'' 

In  these  verses  Job  describes  the  eminence  of  his 
position,  but  through  the  eminence  of  his  position  the 
insidious  Serpent  was  undermining  the  vitality  of  Job's 
reverence  for  his  Maker.  How  so  ?  Why  should  Job 
proclaim  that  his  righteousness  through  free  agency  or 


lADICATIOyS  OF  THE  BOOK  OF  JOB.        215 

his  rigbteousiiess  hy  works  would  niultii)ly  liis  (lays 
beyond  all  tlioiiglit  of  time,  and  fix  his  dying  hour  as 
far  beyond  his  natal  day  as  the  hidden  focus  of  the 
proud  aspiring  parabola  lies  beyond  the  known,  what 
further  need  would  he  have  of  a  Creator  or  of  a  Pro- 
tector, or  of  any  power  beyond  himself?  By  the  text 
Job's  righteous  works  as  a  free  agent  under  the  Law 
led  him  into  the  fatal  error  of  imagining  that  he  had 
established  life  through  righteousness  by  works,  and, 
hence,  of  saying  (verse  18),  "  I  shall  multiply  my  days 
as  the  sand;"  which  in  itself,  as  coming  from  a  crea- 
ture, is  a  transgression ;  for  the  creature  (see  Isa.  xiv. 
12-14)  cannot  be  like  the  Most  High.  What  followed 
this  transgression  ?     Job  implies  the  answer, — 

XXX.  1.  "But  now  they  that  are  younger  than  I 
have  me  in  derision,  whose  fathers  I  would  have  dis- 
dained to  have  set  with  the  dogs  of  my  flock.'' 

This  verse  indicates  that  through  transgression  Job 
has  fallen  into  the  power  of  the  Evil  Kingdom,  and 
has  become  their  sport ;  which  indication  Job  confirms 
as  follows : 

XXX.  2.  "Yea,  whereto  might  the  strength  of 
their  hands p'o^  me,  in  whom  old  age  was  perished?" 

In  this  verse  Job  no  more  lays  claim  to  length  of 
days,  to  days  multiplied  as  the  sand  ;  on  the  contrary, 
old  age  was  perished  from  him.  Why  ?  Because  of 
his  transgression.  If,  therefore,  Job  recognizes  the 
shortening  of  his  days,  then  the  indication  clears  up  as 
to  why  he  exclaimed  (xix.  23-27),  "Oh  that  my 
words  were  now  written  !  oh  that  they  were  printed  in 
a  book  ! 


216        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  That  they  were  graven  with  an  iron  pen  and  lead 
in  the  rock  forever  ! 

^'  For  I  know  that  my  Redeemer  liveth,  and  that  he 
shall  stand  at  the  latter  day  upon  the  earth : 

"  And  though  after  my  skin  worms  destroy  this  body, 
yet  in  my  flesh  shall  I  see  God  : 

"  Whom  I  shall  see  for  myself,  and  mine  eyes  shall 
behold,  and  not  another;  though  my  reins  he  consumed 
within  me;"  which  words  furnish  the  key  to  Job's 
philosophy.     Job  continues  of  those  deriding  him, — 

XXX.  3-11.  "For  want  and  famine  they  were 
solitary ;  fleeing  into  the  wilderness  in  former  time 
desolate  and  waste : 

"  Who  cut  up  mallows  by  the  bushes,  and  juniper 
roots /or  their  meat. 

"They  were  driven  forth  from  among  meriy  (they 
cried  after  them  as  after  a  thief,) 

"  To  dwell  in  the  cliffs  of  the  valleys,  in  caves  of 
the  earth,  and  in  the  rocks. 

"  Among  the  bushes  they  brayed ;  under  the  nettles 
they  were  gathered  together. 

"  They  were  children  of  fools,  yea,  children  of  base 
men :  they  were  viler  than  the  earth. 

"  And  now  am  I  their  song,  yea,  I  am  their  byword. 

"  They  abhor  me,  they  flee  far  from  me,  and  spare 
not  to  spit  in  my  face. 

"  Because  he  hath  loosed  my  cord,  and  afflicted  me, 
they  have  also  let  loose  the  bridle  before  me." 

Those  deriding  Job  that  are  younger  than  he  are, 
very  probably,  the  later  generations  of  the  Second 
Race;  hence  their  fathers  existed  as  transgressors  at 
the  time  Job  dwelt  in  Eden  as  "a  perfect  and  an  up- 


INDICATIONS  OF  THE  BOOK  OF  JOB.        ^M 

right  man ;"  wherefore  he,  at  that  time,  would  have 
disdained  or  hesitated  to  have  set  them  even  with  tlie 
dogs  of  his  flock.  As  the  fathers,  so  tlie  children  ; 
both  deride  and  persecute  Job,  who,  although  a  trans- 
gressor, still  strives  to  do  right.     Job  continues, — 

XXX.  12-14.  "  Upon  my  right  hand  rise  the 
youth;  they  push  away  ray  feet,  and  they  raise  up 
against  me  the  ways  of  their  destruction. 

"  They  mar  my  path,  they  set  forward  my  calamity, 
they  have  no  helper. 

"  They  came  upon  me  as  a  wide  breaking  in  of  waters : 
in  the  desolation  they  rolled  themselves  upon  me." 

The  youth  of  which  Job  now  speaks  probably  are 
his  descendants,  the  people  of  the  Third  Age,  that 
have  fallen  into  and  taken  up  with  the  evil  devices  of 
the  Second  Race,  even  as  later  (see  Gen.  vi.  1-5)  the 
people  of  the  Fourth  Eace  took  up  with  the  evil  de- 
vices of  the  Third. 

From  indications  otherwise  given  the  near  approach 
of  the  destruction  of  the  Second  Race  has  been  set 
forth,  and,  as  the  youth  of  the  Third  Race  have  taken 
up  with  their  devices,  so  when  destruction  shall  come 
npon  the  Second,  no  helper  will  be  found  for  them, 
even  as  (see  Gen.  vi.  1-7)  the  youth  of  the  Fourth 
Race  were  swept  away  in  the  Deluge  that  overwhelmed 
the  Third  when  the  days  of  the  Third  had  run  out. 
Job  continues, — 

XXX.  15-19.  "Terrors  are  turned  upon  me:  they 
pursue  my  soul  as  the  wind  :  and  my  welfare  passetli 
away  as  a  cloud. 

"  And  now  my  soul  is  poured  out  upon  me ;  the 
days  of  affliction  have  taken  lK>ld  upon  me. 


218        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  My  bones  are  pierced  in  me  ia  the  night  season  : 
and  my  sinews  take  no  rest. 

"  By  the  great  force  of  my  disease  is  my  garment 
changed  :  it  biudeth  me  about  as  the  collar  of  my  coat. 

"  He  hath  cast  me  into  the  mire,  and  I  am  become 
like  dust  and  ashes." 

These  verses  point  to  the  great  Famine  that  swept 
away  the  Second  Race ;  and  this  affliction  is  now  about 
Job ;  hence  terrors  meet  him  on  every  hand,  and  pur- 
sue after  him ;  his  welfare  disappears  in  the  great 
Drought  that  went  hand  in  hand  with  the  Famine; 
his  flesh  is  shrivelled  up  upon  his  body  and  binds  him 
as  the  collar  of  a  coat  binds  the  wearer ;  he  is  truly 
cast  into  the  mire,  and  he  truly  has  become  like  the 
dust  and  ashes  ;  for  Job's  is  a  great  family,  and  Job's 
family,  together  with  the  Second  Race,  pass  away,  and 
(see  verses  12-14)  raise  up  against  him,  personally,  the 
ways  of  their  destruction.     Job  continues, — 

XXX.  20-24.  "  I  cry  unto  thee,  and  thou  dost  not 
hear  me :  I  stand  up,  and  thou  regardest  me  not 

"Thou  art  become  cruel  to  me:  with  thy  strong 
hand  thou  opposest  thyself  against  me. 

"  Thou  liftest  me  up  to  the  wind ;  thou  causest  me  to 
ride  upon  itj  and  dissolvest  my  substance. 

"  For  I  know  that  thou  wilt  bring  me  to  death,  and 
to  the  house  appointed  for  all  living. 

"Howbeit  he  will  not  stretch  out  his  hand  to  the 
grave,  though  they  cry  in  his  destruction." 

This  cry  goes  up  from  Job  in  the  midst  of  the 
famine  and  desolation  that  surround  him;  but  by  the 
desolation  and  famine,  as  consequents  of  transgression. 
Job  knows  that  he  will  be  brought  to  the  land  of  the 


INDICATIONS  OF  THE  BOOK  OF  JOB.        219 

shadow  of  death,  and  also  to  absolute  darkness  or  death. 
Man,  however,  through  his  Redeemer  (see  xix.  25-27), 
will  be  brought  back  from  absolute  death,  in  that  he 
dies  with  his  Redeemer  and  rises  again  with  his  Re- 
deemer; but  the  wicked  will  come  back  no  more;  for 
"  he  will  not  stretch  out  his  hand  to  the  grave,  though 
they  cry  in  his  destruction."     Job  continues, — 

XXX.  25.  ^^Did  not  I  weep  for  him  that  was  iu 
trouble?  was  not  my  soul  grieved  for  the  poor?" 

In  this  verse  Job  expresses  his  righteous  actions  and 
motives,  and  therefore,  under  the  Law,  he  looked  for 
good  for  himself  and  his  house;  but  he  continues, — 

XXX.  26-31.  "When  I  looked  for  good,  then  evil 
came  unto  me:  and  when  I  waited  for  light,  there  came 
darkness. 

"  My  bowels  boiled,  and  rested  not :  the  days  of 
affliction  prevented  me. 

"  I  went  mourning  without  the  sun :  I  stood  up, 
and  I  cried  in  the  congregation. 

"  I  am  a  brother  to  dragons,  and  a  companion  to  owls. 

"My  skin  is  black  upon  me,  and  my  bones  are 
burned  with  heat. 

"  My  harp  also  is  turned  to  mourning,  and  my  organ 
into  the  voice  of  them  that  weep." 

Thus,  notwithstanding  Job's  righteous  acts  and  right- 
eous motives,  transgression  overtook  him ;  yet  it  was 
through  the  unlooked-for  result  of  seeking  to  establish 
life  through  free  agency  or  through  righteousness  by 
works ;  and,  hence,  it  was,  at  the  time,  transgression 
through  ignorance;  for  what  man  under  the  ruling  of 
the  Law  would  not  seek  for  the  rich  fruits  that  pertain 
to  the  Law  ?     If  there  were  no  better  beyond  than  the 


220        INDICATIONS  OF  THE  BOOK  OF  JOB. 

Law,  theu  Job  would  have  been  justified  in  his  seeking 
to  live  in  it ;  but  inasmuch  as  the  Law  carries  recogni- 
tion of  evil  in  order  to  condemn  it ;  and  inasmuch  as 
the  creature  that  was  pronounced  good  at  the  first  will 
certainly  fall  into  evil,  the  indication  follows  that,  from 
the  infinite  wisdom  and  perfection  of  the  Almiglitj,  a 
way  of  life  can  be  and  will  be  prepared  for  the  crea- 
ture that  is  not  of  the  Law ;  hence  (see  xxix.  14)  the 
judgment  with  which  Job  was  clothed,  and  which  was 
as  a  diadem  to  him,  was  defective,  erroneous ;  and,  as 
such,  caused  him  to  transgress  through  ignorance ;  for 
(see  Gal.  iii.  21)  "if  there  had  been  a  law  given  which 
could  have  given  life,  verily  righteousness  should  have 
been  by  the  law ;"  but  the  law  is  not  against  the  prom- 
ises of  God;  which  promises  embody  a  means  of  life 
that  is  not  of  the  Law.  Later,  however.  Job  compre- 
hended the  true  life-conferring  source,  and,  in  the  charge 
to  the  people  of  the  Third  Age  (see  Rev.  iii.  1-6),  his 
eyes  were  enlightened  to  the  greatness  of  the  promises 
of  God.     Job  continues, — 

XXXL  1,  2.  "I  made  a  covenant  with  mine  eyes; 
why  then  should  I  think  upon  a  maid  ? 

"  For  what  portion  of  God  is  there  from  above  ?  and 
what  inheritance  of  the  Almighty  from  on  high  ?" 

The  covenant  made  with  the  eyes  evidently  is  right- 
eousness by  works  under  the  Law  as  a  free  agent ; 
hence  under  such  conditions,  even  as  Job  implies,  what 
portion  of  God  is  there  from  above  ?  or  what  inheritance 
of  the  Almighty  is  there  from  on  high,  that  the  Law 
should  not  rule  for  the  time  being  as  an  absolute  mon- 
arch ?     In  essentiality,  nothing ;  for  Job  continues, — 


INDICATIONS  OF  THE  BOOK  OF  JOB.        221 

XXXI.  3.  "  Is  not  destruction  to  the  wicked  ?  and 
a  strange  punishment  to  the  workers  of  inicinity?" 

The  Law  entered  that  tlie  offence  might  abound,  and 
the  Law  entered  bearing  with  it  an  ordination  to  life; 
hence  by  its  rulings  free  agency  can  and  must  exist 
independent  of  any  portion  of  God  from  above  as  re- 
gards the  penalty  of  transgression  and  the  ordination 
to  life  ;  wherefore  Job  continues, — 

XXXI.  4.  ^'  Doth  not  he  see  my  ways,  and  count 
all  my  steps  ?" 

As  the  Almighty  sees  all  the  ways  of  Job,  and  counts 
all  his  steps,  so  will  the  Law  take  cognizance  of  the 
same,  and  render  reward  to  the  good,  and  recompense 
to  the  evil ;  for  the  ordination  to  life  preserves  the 
good,  while  the  ministration  of  death  condemns  tlie 
evil.     Job  continues, — 

XXXI.  5,  6.  "If  I  have  walked  with  vanity,  or  if 
my  foot  hath  hasted  to  deceit; 

"  Let  me  be  weighed  in  an  even  balance,  that  God 
may  know  mine  integrity." 

Hence,  whatever  may  be  the  sum  of  Job's  transgres- 
sion, he  requests  that  his  integrity  be  made  manifest 
also.  If,  however,  as  the  reasoning  of  Eliphaz,  Blldad, 
and  Zophar  implies,  there  is  no  separation  of  the  good 
from  the  evil,  but  that,  because  of  transgression,  the 
good  must  be  overwhelmed  forever  by  the  evil,  why 
make  integrity  manifest?  From  Job's  stand-point  in- 
tegrity is  made  manifest  as  proof  of  faith  in  a  Redeemer, 
or  of  faith  in  the  advent  of  one  that  shall  redeem  him 
from  the  evil  that  environs  him.  If  a  man  has  no  in- 
tegrity then  no  proof  exists  of  his  faith  in  righteous- 
ness; hence  let  such,  as  with  Job,  be  weighed  in  an 

19 


222        INDICATIONS  OF  THE  BOOK  OF  JOB. 

even  balance,  and  a  just  weight  will  be  established,  both 
as  regards  Job  with  the  proofs  of  his  faith  about  him, 
and  as  regards  the  evil-doer  with  no  such  proofs  about 
him.  Thus,  while  the  Law  judges  both  the  good  and 
the  evil,  it  cannot  separate  them,  and  while  they  are 
united  in  the  one  individuality  the  Law  is  powerless  to 
fulfil  the  judgment  rendered  ;  but  should  the  evil  be 
separated  from  the  good,  then  (see  1  Sara.  xv.  9)  it,  the 
evil,  could  and  will  be  utterly  destroyed.  Job  con- 
tinues,— 

XXXL  7,  8.  "  If  my  step  hath  turned  out  of  the 
way,  and  mine  heart  walked  after  mine  eyes,  and  if  any 
blot  hath  cleaved  to  mine  hands ; 

"  Then  let  me  sow,  and  let  another  eat ;  yea,  let  my 
offspring  be  rooted  out." 

These  verses  indicate  the  remarkable  integrity  and 
pureness  of  Job's  life ;  and  yet,  notwithstanding  his  in- 
tegrity, great  and  terrible  afflictions  came  upon  him  for 
transgression  through  ignorance.  In  the  context  Job 
indicates  the  heinousness  of  the  crime  pertaining  to  the 
house  that  sought  the  overthrow  and  downfall  of  man. 
Job  continues, — 

XXXI.  9-15.  "  If  mine  heart  have  been  deceived  by 
a  woman,  or  i/"  I  have  laid  wait  at  my  neighbour's  door ; 

"  Then  let  my  wife  grind  unto  another,  and  let  others 
bow  down  upon  her. 

"  For  this  is  a  heinous  crime ;  yea,  it  is  an  iniquity 
to  he  punished  by  the  judges. 

*'  For  it  is  a  fire  that  consumeth  to  destruction,  and 
would  root  out  all  mine  increase. 

"  If  I  did  despise  the  cause  of  my  manservant  or  of 
my  maidservant,  when  they  contended  with  me ; 


INDICATIONS  OF  THE  BOOK  OF  JOB.        223 

"What  then  shall  I  do  when  Goil  rl.scth  up?  and 
when  he  visiteth,  what  shall  I  answer  him? 

*'Did  not  he  that  made  me  in  the  womb  make  him? 
and  did  not  one  fashion  us  in  the  womb  ?" 

Thus,  while  Job  still  brings  forward  his  integrity,  he 
also  points  to  his  transgression,  should  God  rise  up  and 
judge  him. 

If  Job  was  suddenly  created  as  the  Adam  and  pro- 
genitor of  the  Third  Race;  how  is  it  that  he  was  made 
in  the  womb?  Job  himself  indicates  the  reply  when 
he  asks,  "And  did  not  one  fashion  us  in  the  womb?'^ 
thus  pointing  to  a  bringing  forth  that  was  not  from 
the  womb ;  but  the  result  was  as  though  it  thus  had 
been  brought  forth,  even  as  (see  Gen.  ii.  7 ;  v.  1-3) 
Adam  was  as  one  that  was  fashioned  in  the  womb,  the 
proof  being  witnessed  in  the  similitude  of  Seth  his  son, 
who  was  after  his  likeness  and  image;  moreover,  the 
figure  of  birth  as  applied  to  the  newly -created  is  fully 
indicated  (Rev.  xii.).     Job  continues, — 

XXXI.  16-18.  "  If  I  have  withheld  the  poor  from 
their  desire,  or  have  caused  the  eyes  of  the  widow  to 
fail; 

"Or  have  eaten  my  morsel  myself  alone,  and  the 
fatherless  hath  not  eaten  thereof; 

"  (For  from  my  youth  he  was  brought  up  with  me, 
as  with  a  father,  and  I  have  guided  her  from  my  mother's 
womb.)" 

Thus  from  his  youth  Job  was  as  a  father,  as  a  pro- 
vider, and  as  a  counsellor,  which  conditions  clearly  ful- 
fil in  the  light  that  Job  is  the  Adam  and  progenitor 
of  one  of  the  races  of  men  suddenly  brought  into  ex- 
istence, yet  perfect,  both  physically'  and  menuilly,  as 


224        INDICATIONS  01    THE  BOOK  OF  JOB. 

man.  If,  however,  the  youth'  of  Job  be  but  a  step 
above  infancy,  then  the  interpolation  of  the  text  (verse 
18)  becomes  weak  in  comparison,  for  how  can  Job  guide 
the  widow,  even  from  his  mother's  womb?  Job  con- 
tinues,— 

XXXI.  19-23.  "  If  I  have  seen  any  perish  for  want 
of  clothing,  or  any  poor  without  covering ; 

*^If  his  loins  have  not  blessed  me,  and  if  he  were 
not  warmed  with  the  fleece  of  my  sheep; 

"If  I  have  lifted  up  my  hand  against  the  fatherless, 
when  I  saw  my  help  in  the  gate  : 

"  Then  let  mine  arm  fall  from  my  shoulder  blade, 
and  mine  arm  be  broken  from  the  bone. 

"  For  destruction  from  God  was  a  terror  to  me,  and 
by  reason  of  his  highness  I  could  not  endure." 

In  these  verses  the  great  integrity  of  Job  as  a  free 
agent  is  further  made  manifest;  but,  at  the  same  time. 
Job's  fear  of  destruction  from  God  in  case  of  failure 
was  one  incentive  to  righteousness,  while  his  sense  of 
the  highness  and  perfection  of  the  Almighty  was 
another,  although  the  probability  is  strong  in  every 
w^ay  that  Job  took  an  individual  delight  in  well-doing 
from  the  noble  qualities  with  which  he,  as  a  creature, 
was  endowed.     Job  continues, — 

XXXI.  24-28.  "  If  I  have  made  gold  my  hope,  or 
have  said  to  the  fine  gold.  Thou  art  my  confidence ; 

"  If  I  have  rejoiced  because  my  wealth  was  great, 
and  because  mine  hand  had  gotten  much ; 

"  If  I  beheld  the  sun  when  it  shined,  or  the  moon 
walking  in  brightness ; 

"  And  my  heart  hath  been  secretly  enticed,  or  my 
mouth  hath  kissed  my  hand : 


INDICATIONS  OF  THE  BOOK  OF  JOB.        225 

"  This  also  were  an  iniquity  to  be  punUihed  by  the 
judge :  for  I  shoukl  have  denied  the  God  that  is  above." 

Now  while  Job  continues  the  enumeration  of  right- 
eous pertainings  he  brings  himself  into  condemnation, 
in  that  his  mouth  hath  kissed  his  hand ;  that  is,  he  said 
(xxix.  18), ''  I  shall  die  in  my  nest,  and  I  shall  multiply 
my  days  as  the  sand."  It  follows  that  if  Job,  through  free 
agency  under  the  Law,  through  righteousness  by  works, 
or  through  self-righteousness,  thought  to  prolong  his 
days  indefinitely,  that  such  thought  would  carry  witli  it 
a  denial  of  any  need  for  a  God,  for  a  Protector,  or  for 
a  Redeemer;  and,  hence,  such  thought  is  transgressive, 
punishable  by  the  judge  or  Law.  Job,  however,  com- 
mitted this  trespass  through  ignorance.  Job  continues, — 

XXXL  29-31.  "If  I  rejoiced  at  the  destruction 
of  him  that  hated  me,  or  lifted  up  myself  when  evil 
found  him  ; 

"  (Neither  have  I  suffered  my  mouth  to  sin  by  wish- 
ing a  curse  to  his  soul.) 

"  If  the  men  of  my  tabernacle  said  not,  Oh  that  we 
had  of  his  flesh  !  we  cannot  be  satisfied." 

Who  are  the  men  of  his  tabernacle  ?  They  evidently 
are  those  who  persecute  him,  the  host  of  evil  that  per- 
tains to  the  army  of  Satan  ;  for  (see  ii.  4-7)  Job's  flesh 
was  })ut  in  the  hands  of  Satan.     Job  continues, — 

XXXL  32-34.  "  The  stranger  did  not  lodge  in  the 
street:  but  I  opened  my  doors  to  the  traveller. 

"  If  I  covered  my  transgressions  as  Adam,  by  hiding 
mine  iniquity  in  my  bosom : 

"Did  I  fear  a  great  multitude,  or  did  the  contempt 
of  families  terrify  me,  that  I  kept  silence,  and  went 
not  out  of  the  door  ?" 

19* 


226        INDICATIONS  OF  THE  BOOK  OF  JOB. 

If  Job  is  the  first  man,  or  the  progenitor  of  the 
Third  Race,  who  is  tlie  Adam  of  whom  he  speaks? 
The  indications  are  that  the  Adam  spoken  of  by  Job 
(see  Gen.  v.  2)  is  the  progenitor  of  the  race  of  men 
that  preceded  him,  and  whose  children  find  a  repre- 
sentative in  the  stranger  (see  verse  32)  that  did  not 
lodge  in  the  street,  and  representatives  (see  xxx.  1,  2) 
in  the  cliildren  of  those  who  derided  him,  whose  fathers 
were  transgressors  when  (see  ii.  1-3)  he  stood  a  per- 
fect and  an  upright  man  before  the  Almighty. 

Did  Job  in  his  first  integrity  fear  the  great  multi- 
tude of  transgressors  that  made  up  the  Second  Race 
that  existed  contemporary  with  him?  or  did  the  con- 
tempt of  these  families  terrify  him  that  he  kept  si- 
lence, and  went  not  out  among  them  ?  The  indications 
are  that  Job  kept  himself  aloof  not  from  fear  or  from 
any  expression  of  contempt  that  might  fall  from  them, 
but  because  he  took  no  delight  in  their  evil  w^ays,  and 
shared  not  their  trausgressive  desires.    Job  continues, — 

XXXI.  35-37.  "  Oh  that  one  would  hear  me  !  be- 
hold, my  desire  is y  that  the  Almighty  would  answer 
me,  and  that  mine  adversary  had  written  a  book. 

"  Surely  I  would  take  it  upon  my  shoulder,  and 
bind  it  OS  a  crown  to  me. 

"  I  would  declare  unto  him  the  number  of  my  steps; 
as  a  prince  would  I  go  near  unto  him.'' 

Thus  Job  expresses  his  desire  that  the  Almighty 
would  answer  him,  and,  also,  that  his  adversary  had 
written  a  book.  Who  is  Job's  adversary  ?  He  is  (see 
i.  1 2 ;  ii.  4-7)  Satan,  King  of  Evil.  Had  Satan  written 
a  book,  what  kind  of  a  book  would  it  have  been  ?  It 
would  have  been  the  acme  of  subtlety  and  plausibility. 


INDICATIONS  OF  THE  BOOK  OF  JOB.        227 

Job,  however,  possessed  as  he  is  witli  such  irieat  ll<;lit 
and  faitli,  fears  neither  plausibility  nor  subtlety  with 
all  their  varied  array  of  masks.     Job  continues, — 

XXXI.  38-40.  "If  my  land  cry  against  me,  or 
that  the  furrows  likewise  thereof  complain  ; 

"If  I  have  eaten  the  fruits  thereof  without  money, 
or  have  caused  the  owners  thereof  to  lose  tlieir  life : 

"  Let  thistles  grow  instead  of  wheat,  and  cockle 
instead  of  barley.     The  words  of  Job  are  ended." 

Here  again  Job  sets  forth  his  righteous  dealings. 
"Why  should  he  have  been  tlms  particular  in  setting 
forth  his  righteousness?  The  indications  are  that  it 
was  to  show  the  utter  futility  of  establishing  life 
through  free  agency  or  of  establishing  life  through 
works.  Who  among  men  was  more  righteous  than 
Job  ?  whose  life  among  men  was  more  rigidly  searched 
than  that  of  Job  ?  whose  trials  among  men  exceeded 
those  of  Job?  where,  among  men,  can  another  than 
Job  be  found  through  whom  the  hopelessness  of  estab- 
lishing life  through  works  can  be  more  fully  shown? 
If  Job  with  all  his  righteousness  failed  to  secure  it, 
then  the  utter  impossibility  of  any  creature,  through 
his  own  will  and  pleasure,  controlling  the  life-conier- 
ring  source  is  indicated.  Job's  three  friends,  however,  do 
not  say  that  man  can  reach  such  a  lofty  eminence;  but 
they  indicate  by  their  reasonings  that  righteousness  by 
works  may  secure  to  the  creature  the  full  number  of 
his  prescribed  days,  and  that,  when  these  days  shall 
have  been  fulfilled,  they  shall  come  (see  v.  2G)  to  the 
"  grave  in  a  full  age,  like  as  a  shock  of  corn  cometh  in 
in  his  season."  Miserable  philosophy  that  snatches  the 
ripened  fruit  from  the  i)ossessor's  mouth  !     How  can 


228        INDICATIONS  OF  THE  BOOK  OF  JOB, 

it  stand  the  test  of  Job's  strong  words  ?  It  canuot ;  the 
spirit  of  man  rejects  the  false  position,  and  flings  it 
headlong  into  darkness  as  a  hideons,  deformed,  improba- 
ble possibility.  Within  his  inmost  soul  man  grasps 
the  floats  that  buoy  up  the  chain  of  existence,  and  so 
from  point  to  point  hopes  to  progress  into  the  unknown 
that  lies  so  far  beyond  his  vision ;  but  below,  deeper 
in  the  sea  that  marks  the  handiwork  of  the  Almighty 
Power,  the  chain  itself,  perfect  in  every  detail,  forms 
an  unbroken  pathway,  each  link  of  which  contains  a 
key  unlocking  ciphers  of  the  next,  so  that  none  whose 
faith  is  firm  need  ever  meet  a  yawning  chasm,  unbridged 
abyss,  or  dizzy  height  to  strike  dismay  as  he  advances. 

XXXII.  1-3.  "  So  these  three  men  ceased  to  an- 
swer Job,  because  he  was  righteous  in  his  own  eyes. 

"  Then  was  kindled  the  wrath  of  Elihu  the  son  of 
Baraehel  the  Buzite,  of  the  kindred  of  Ram ;  against 
Job  was  his  wrath  kindled,  because  he  justified  himself 
rather  than  God. 

^'  Also  against  his  three  friends  was  his  wrath  kindled, 
because  they  had  found  no  answer,  and  yet  had  con- 
demned Job." 

Thus  Job's  righteous  acts  under  the  Law  could  not 
be  gainsaid  by  his  friends;  he  invited  research  into 
his  doings;  but,  from  the  stand-point  of  human  judg- 
ment, they  really  could  not  point  to  a  single  action  on 
the  part  of  Job  wherein  he  had  transgressed ;  even  Elihu 
accords  this.  It  is  no  wonder,  therefore,  that,  under  the 
circumstances.  Job  was  righteous  in  his  own  eyes. 

Indications  were  strongly  marked  that  Job's  friends 
based  their  accusations  and  charges  against  him  because 


INDICATIONS  OF  THE  BOOK  OF  JOB.        229 

of  the  tribulations  that  befell  him,  and  not  because 
they  were  eye-witnesses  or  possessed  proof  otherwise 
of  his  transgression;  hence  Elihu's  wrath  was  kindk'd 
against  them  because,  while  they  condemned  Job,  they 
could  not  answer  him  by  proving  the  charges  which 
they  had  preferred.  If  Job  were  perfectly  upriglit 
and  righteous  under  the  Law,  then  it  is  evident  that  he 
would  justify  himself  rather  than  God ;  for  wherein 
should  God  justify  him  were  all  his  thoughts  and  deeds 
perfect  under  the  Law  ?  hence,  where  Job  sets  forth  his 
righteousness,  a  tendency  appears  to  exist  that  Job,  even 
as  Elihu  states,  seeks  to  justify  himself  under  the 
Law;  but  is  it  so  in  reality?  Not  at  all;  for  Job 
acknowledges  that  he  is  a  transgressor,  in  that  (see 
xix.  25)  his  Redeemer  liveth.  If  Job^s  Redeemer 
lives,  then  he,  Job,  must  be  redeemed  ;  but  if  he  is  not 
a  transgressor,  wherein  should  he  be  redeemed?  and 
why  should  he  need  a  Redeemer?  The  indications 
are  that  Job  needs  a  Redeemer  because  of  transgression 
through  ignorance;  for  what  man  possesses  perfect 
judgment  in  all  things?  Not  one ;  hence  the  enumera- 
tion of  Job's  righteous  acts  under  the  Law  is  not  set 
forth  that  he  may  justify  himself,  but  that  the  utter 
impossibility  of  establishing  life  through  righteousness 
by  works,  free  agency,  or  self-righteousness  under  the 
Law  may  be  clearly  set  forth;  Paul  confirming  the 
indication  where  he  states  (Gal.  iii.  21),  "  if  there  had 
been  a  law  given  which  could  have  given  life,  verily 
righteousness  should  have  been  by  the  law." 

Job's  righteous  acts  were  fulfilled  in  themselves  as  a 
proof  of  his  faith  in  the  promises  of  redemption ;  but, 
as  already  set  forth,  they  cannot  confer  life  upon  him. 


230        INDICATIONS  OF  THE  BOOK  OF  JOB. 

The  indicatiou  now  follows  that  Elihu's  wrath  agalust 
Job  is  not  well  founded,  but  that,  on  the  contrary, 
great  exception  may  be  taken  to  it. 

XXXII.  4,  5.  "  Now  Elihu  had  waited  till  Job  had 
spoken,  because  they  were  elder  than  he. 

^'  When  Elihu  saw  that  there  was  no  answer  in  the 
mouth  of  these  three  men,  then  his  wrath  was  kindled." 

Who  is  Elihu  that  he  should  thus  condemn  not  only 
Job,  but  Eliphaz,  Bildad,  and  Zophar  also  ?  Indica- 
tions arise  and  become  marked  that  Elihu  (see  2  Cor. 
xi.  14)  is  Satan  in  disguise,  or  Satan  transformed  as 
an  angel  of  light.  Who  was  it  that  sought  the  de- 
struction of  Job^s  children  ?  Satan.  Who  was  it  that 
brought  such  great  personal  affliction  upon  Job?  Satan. 
Why  did  Satan  bring  these  things  about?  He  brought 
them  about  that  Job  might  transgress.  But  inasmuch 
as  Job,  from  a  human  stand-point,  was  upright  and 
righteous,  so  much  so  that  even  his  three  friends  could 
not  gainsay  him,  what  wonder  that  Satan  should  be 
filled  with  wrath  not  only  against  Job,  but  against  his 
three  friends  also?  None  at  all.  If,  therefore,  Satan 
is  thus  wrathful,  and  Elihu  is  thus  wrathful,  what  pre- 
vents the  transformation  of  Satan  as  Elihu  that  such 
transformation  should  not  be  or  find  place?  more 
especially  since  Job  (see  xxxi.  35)  desired  that  his 
adversary  had  written  a  book. 

XXXII.  6,  7.  "  And  Elihu  the  son  of  Baracliel  the 
Buzite  answered  and  said,  I  am  young,  and  ye  are  very 
old ;  wherefore  I  was  afraid,  and  durst  not  shew  you 
mine  opinion. 

*'  I  said,  Days  should  speak,  and  multitude  of  years 
should  teach  wisdom." 


INDICATIONS  OF  THE  BOOK  OF  JOB.        201 

The  days  of  which  Elihu  speaks,  and  tlic  years  of 
which  Elihu  speaks,  point  to  the  days  and  years  from 
the  calling  of  man  in  the  First  Age.  What  do  they 
say?  The  grave;  the  grave;  the  grave:  as  with  the 
past,  so  with  the  future.  This  is  the  wisdom  that 
Elihu  wishes  to  teach  in  part,  yet  not  as  an  ahsolute 
necessary  ruling,  while  it  embodies  the  wisdom  with 
which  Eliphaz,  Bildad,  and  Zophar  sought  to  over- 
whelm the  arguments  of  Job.     Elihu  continues, — 

XXXII.  8,  9.  "But  there  is  a  spirit  in  man:  and 
the  inspiration  of  the  Almighty  giveth  them  under- 
standing. 

"Great  men  are  not  always  wise:  neither  do  the 
aged  understand  judgment." 

Thus,  through  the  spirit  that  is  in  man,  understand- 
ing is  given  them  as  free  agents  under  the  Law ;  but 
as  free  agents  under  the  Law  great  men  are  not  always 
wise;  neither  under  the  Law  do  the  aged  understand 
judgment.  Such  is  a  brief  description  of  man  as  sub- 
stantially given  by  Elihu.     Elihu  continues, — 

XXXII.  10-13.  "Therefore  I  said.  Hearken  to 
me ;  I  also  will  shew  mine  opinion. 

"Behold,  I  waited  for  your  words;  I  gave  ear  to 
your  reasons,  whilst  ye  searched  out  what  to  say. 

"  Yea,  I  attended  unto  you,  and,  behold,  ^Anr  was  none 
of  you  that  convinced  Job,  o?-  that  answered  his  words : 

"  Lest  ye  should  say,  We  have  found  out  wisdom  : 
God  thrusteth  him  down,  not  man." 

Thus  Elihu  carefully  attended  the  arguments  of  the 
three  men,  lest  they  should  say,  "  We  have  found  out 
wisdom  ;  God  thrusteth  him  down,  not  man  ;"  by  which 
free  agency  under  the  Law  wouUl  be  discarded.     The 


232        INDICATIONS  OF   THE  BOOK  OF  JOB. 

indications  are  clear,  however,  that  all  hosts  are  free 
asrents  under  the  Law  that  the  offence  and  condemna- 
tion  may  abound  independent  of  the  judgment  of  the 
Almighty,  so  that  none  can  say  of  the  condemned 
transgressor,  "  God  thrusteth  him  dow^n,  not  man  ;"  for 
man,  even  though  the  Almighty  instituted  the  Law, 
condemns  himself  through  his  transgression  as  a  free 
agent  under  the  Law.  Elihu  also  reaffirms  his  opinion 
that  Job's  three  friends  failed  to  answer  or  confute  the 
words  of  Job.     Elihu  continues, — 

XXXII.  14.  "  Now  he  hath  not  directed  his  words 
against  me:  neither  will  I  answer  him  with  your 
speeches." 

Inasmuch,  therefore,  as  the  reasoning  of  Eliphaz, 
Bildad,  and  Zophar  failed  to  convince  Job  or  to  an- 
swer his  w^ords,  Elihu  will  advance  other  arguments 
with  which  to  overwhelm  Job,  and  to  throw  down  his 
hopes  of  redemption  and  life. 

XXXII.  15.  "They  were  amazed,  they  answered 
no  more :  they  left  off  speaking." 

This  verse  relates  to  the  three  friends  of  Job.  Elihu 
continues, — 

XXXII.  16-22.  "When  I  had  waited,  (for  they 
spake  not,  but  stood  still,  and  answered  no  more,) 

^^  I  said,  I  will  answer  also  my  part;  I  also  will  shew 
mine  opinion. 

"  For  I  am  full  of  matter ;  the  spirit  within  me  con- 
straineth  me. 

"  Behold,  my  belly  is  as  wine  which  hath  no  vent ;  it 
is  ready  to  burst  like  new  bottles. 

"  I  will  speak,  that  I  may  be  refreshed :  I  will  open 
my  lips  and  answer. 


INDICATIONS  OF  THE  BOOK  OF  JOB.        233 

"  Let  me  not,  I  pray  you,  accept  any  man's  person  ; 
neither  let  me  give  flattering  titles  unto  man. 

"For  I  know  not  to  give  flattering  titles;  in  so 
doing  my  Maker  would  soon  take  me  away." 

Thus  Elihu,  as  tlie  Adversary  of  Job,  stands  ready  to 
define  his  position,  to  support  it,  and  to  answer  the 
arguments  of  Job.     Elihu  continues, — 

XXXIII.  1-3.  "  Wherefore,  Job,  I  pray  thee,  hear 
my  speeches,  and  hearken  to  all  my  words. 

"  Behold,  now  I  have  opened  my  mouth,  my  tongue 
hath  spoken  in  ray  mouth. 

"  My  words  shall  be  of  the  uprightness  of  my  heart : 
and  my  lips  shall  utter  knowledge  clearly." 

If  Elihu  be  Satan  then  his  words  must  be  measured 
by  his  character,  that  is  defined  as  follows  (St.  John 
viii.  44) :  "He"  (the  devil)  "  was  a  murderer  from  the 
beginning,  and  abode  not  in  the  truth,  because  there  is 
no  truth  in  him.  When  he  speaketh  a  lie,  he  speaketh 
of  his  own :  for  he  is  a  liar,  and  the  father  of  it." 
Such  is  the  character  drawn  of  the  one  that  now  says, 
"  My  words  shall  be  of  the  uprightness  of  my  heart : 
and  my  lips  shall  utter  knowledge  clearly."  Elihu 
continues, — 

XXXIII.  4,  5.  "  The  Spirit  of  God  hatli  made  me, 
and  the  breath  of  the  Almighty  hath  given  me  life. 

"  If  thou  canst  answer  me,  set  thy  words  in  order 
before  me,  stand  up."  ' 

Did  the  Spirit  of  God  make  Satan,  and  did  the 
breath  of  the  Almighty  give  him  life  ?  If  so,  why  (see 
St.  John  viii.  44)  should  God  create  a  murderer  in  the 
beginning?     The  indications  are,  from  the  unlimited 

20 


234        INDICATIONS  OF  THE  BOOK  OF  JOB. 

perfection  of  his  attributes,  that  the  Almighty  did  not 
make  Satan,  and  did  not  breathe  into  him  the  breath 
of  life;  moreover  (see  Eev.  iii.  14-21 ;  Col.  i.  13-17), 
Jesns  Christ  is  the  beginning  of  the  creation  of  God, 
and  the  first-born  of  every  creature ;  hence  the  claim 
of  Satan  that  he  is  God's  creature  is  set  forth  as  a 
baseless  fabrication.     Elihu  continues, — 

XXXIII.  6.  "  Behold,  I  am  according  to  thy  wish 
in  God's  stead :  I  also  am  formed  out  of  the  clay." 

Here  again  Satan  claims  to  be  a  creature ;  and  if  a 
creature,  how  could  he  place  himself  in  God's  stead 
without  authority  ?  besides.  Job  did  not  wish  that  an- 
other would  place  himself  in  God's  stead,  but  he  said 
(xxxi.  35),  "  Oh  that  one  would  hear  me  !  behold,  my 
desire  is,  that  the  Almighty  would  answer  me,  and  that 
mine  adversary  had  written  a  book."  Satan  heard  Job's 
desire,  but  instead  of  answering  in  God's  stead  he 
speaks  for  himself;  which  is  more  in  accordance  with 
Job's  expressed  desire  "  and  that  mine  adversary  had 
written  a  book."     Elihu  continues, — 

XXXIII.  7-11.  "Behold,  my  terror  shall  not  make 
thee  afraid,  neither  shall  my  hand  be  heavy  upon  thee. 

"  Surely  thou  hast  spoken  in  mine  hearing,  and  I 
have  heard  the  voice  of  thy  words,  saying, 

"  I  am  clean  without  transgression,  I  am  innocent ; 
neither  is  there  iniquity  in  me. 

"  Behold,  he  findeth  occasions  against  me,  he  counteth 
me  for  his  enemy  ; 

"  He  putteth  my  feet  in  the  stocks,  he  marketh  all 
my  paths." 

Job  is  subject  to  both  the  kingdom  of  good  and  the 
kingdom  of  evil ;  hence,  inasmuch  as  Job  once  lived  a 


INDICATIONS  OF  THE  BOOK  OF  JOB.        2.'J5 

perfect  and  an  upriglit  man,  the  records  of  which  are 
found  in  i.  8 ;  ii.  3,  the  indications  are  that  such  trans- 
gressions as  might  pertain  to  Job  were  due  (see  Ilora. 
iii.  20)  to  a  knowledge  of  sin  by  and  under  the  Law. 
Separate  this  knowledge  from  Job  and  put  it  upon  its 
own  base,  and  show  wherein  Job's  actions  would  have 
varied  from  those  recorded  in  the  general  text.  If 
Job  transgressed  through  ignorance,  he  could  not  at  the 
time  of  such  transgression  tell  where  he  could  have 
amended  his  ways ;  hence  he  felt  the  innocence  that  he 
expressed,  and  the  freedom  from  transgression  implied 
by  his  w^ords.     Elihu  continues, — 

XXXIII.  12.  "  Behold,  in  this  thou  art  not  just :  I 
will  answer  thee,  that  God  is  greater  than  man." 

This  answer,  taken  simply,  implies  that  because  of 
greater  power  than  man,  God's  action,  whether  right  or 
wrong,  should  not  be  questioned,  which  is  fallacious 
reasoning ;  for  Satan  is  a  power  far  greater  than  man, 
and  should  not  his  acts  be  questioned? 

The  unquestionability  of  God's  acts  are  set  at  rest  by 
the  infinite  perfection  of  his  attributes,  hence  faith  in 
God  casts  aside  all  question;  but  faith  in  Satan,  where 
is  it  ?  The  indication  also  arises  that  Elihu's  statement, 
"  that  God  is  greater  than  man,"  is  intended  to  take 
cognizance  of  God  as  a  universal  Ruler,  in  order  that 
perfect  supervision  may  have  place;  for  the  indication 
follows  that  no  creature  is  endowed  with  omnipresence, 
omniscience,  and  omnipotence,  that  he  should  not  fail 
in  his  care  for  the  remote  and  unseen.  Elihu  con- 
tinues,— 

XXXIII.  13.  "  Why  dost  thou  strive  against  him  ? 
for  he  giveth  not  account  of  any  of  his  matters." 


236        INDICATIONS  OF  THE  BOOK  OF  JOB, 

Who  will  agree  with  this  saying  ?  for  God  does  give 
account  of  many  of  his  matters  by  revealing  purposes 
and  plans,  the  uses  thereof,  their  combinations  and  re- 
sultants. God's  revealed  justification  of  his  acts  brings 
comfort  to  his  creatures,  who,  in  their  tribulation  and 
sorrow,  would  otherwise  be  blind ;  while  such  justifica- 
tion or  account  points  to  the  true  cause  of  many  mar- 
ring influences  and  sources  of  discomfort.  Elihu 
continues, — 

XXXIII.  14-17.  "For  God  speaketh  once,  yea 
twice,  yd  man  perceiveth  it  not. 

*^  In  a  dream,  in  a  vision  of  the  night,  when  deep 
sleep  falleth  upon  men,  in  slumberings  upon  the  bed ; 

"  Then  he  openeth  the  ears  of  men,  and  sealeth  their 
instruction, 

"  That  he  may  withdraw  man  from  his  purpose,  and 
hide  pride  from  man." 

It  is  true  that  many  records  are  given  in  the  Scrip- 
tures of  instruction  by  visions  and  by  dreams,  but 
Satan  implies  that  these  are  given  to  hide  pride  from 
man.  If  such  be  the  case,  then  an  existing  power  attacks 
the  creature  from  which  special  protection  is  needed  ;  if 
special  protection  is  needed,  then  a  fall  is  an  imminent 
probability ;  if  a  fall,  then  a  Redeemer  would  be  neces- 
sary, or  the  creature  would  become  prey  forever  to  the 
non-creative  power  that  caused  his  fall ;  which  position 
will  not  hold  good,  for  it  is  evident  that  the  creative  is 
greater  than  the  non-creative.  Wherein,  then,  do  the 
words  of  Elihu  answer  those  of  Job  that  they  should 
confute  the  necessity  for  a  Redeemer  ?  Thus  far  they 
fail,  even  as  the  words  of  Eliphaz  or  Bildad  or  Zophar 
failed.     Elihu  continues, — 


INDICATIONS  OF   THE  BOOK  OF  JOB.         2.37 

XXXIir.  18.  'aie  keepeth  back  his  soul  from  the 
pit,  and  his  life  from  perishing  by  tlie  sword." 

This  saying  evidently  relates  to  the  perfect  and  up- 
right man  (see  i.  9,  10)  that  is  hedged  about  on  every 
side  by  the  protection  of  the  Almighty.  Elihu  con- 
tinues,— 

XXXIIL  19-22.  "He  is  ciiastened  also  with  pain 
upon  his  bed,  and  the  multitude  of  his  bones  with 
strong  pain : 

"  So  that  his  life  abhorreth  bread,  and  his  soul  dainty 
meat. 

"  His  flesh  is  consumed  away,  that  it  cannot  be  seen  ; 
and  his  bones  that  were  not  seen  stick  out. 

"  Yea,  his  soul  draweth  near  unto  the  grave,  and  his 
life  to  the  destroyers." 

These  verses  relate  to  the  creature  after  his  fall  as  a 
free  agent,  and  are  consequents  that  follow  transgres- 
sion, by  \vhich  the  transgressor  draws  near  unto  the 
grave,  and  his  life  to  the  destroyers.  The  claim  of 
Satan  (see  verse  4),  that  he  is  made  of  God,  tends  to 
deceive  the  creature  that  is  under  bondage  to  him  into 
the  belief  that  he,  Satan,  although  a  transgressor,  does 
not,  of  necessity,  lose  his  life  because  of  his  transgres- 
sions; for  the  beginning  of  the  days  of  Satan  are  not 
traceable,  while  he  still  exists,  apparently  as  powerful 
as  ever,  and  apparently  as  far  from  death  as  ever ;  but 
nevertheless  by  the  Law  the  transgressor  shall  not  only 
draw  near  unto  the  grave,  but  (see  Gen.  ii.  16,  17)  he 
shall  surely  die.     Elihu  continues, — 

XXXlil.  23-26.  "If  there  be  a  messenger  with 
him,  an  interpreter,  one  among  a  thousand,  to  shew 
unto  man  his  uprightness ; 

20* 


238        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  Then  he  is  gracious  unto  him,  and  saith,  Deliver 
him  from  going  down  to  the  pit :  I  have  found  a  ransom. 

^^  His  flesh  shall  be  fresher  than  a  child's  :  he  shall 
return  to  the  days  of  his  youth : 

"  He  shall  pray  unto  God,  and  he  will  be  favourable 
unto  him :  and  he  shall  see  his  face  with  joy :  for  he 
will  render  unto  man  his  righteousness." 

These  verses  indicate  that,  of  necessity,  the  trans- 
gressor need  not  go  down  to  the  pit, — which  pit  doubt- 
less is  the  grave, — but  rather  that  the  uprightness 
dwelling  with  the  transgressor  will  ransom  him.  The 
Law,  however,  regarding  transgression  is  irrevocable ; 
wherefore  no  system  of  ransoming  can  deliver  the 
transgressor  from  death  ;  he  will  surely  die.  If  he  die 
not,  then  the  Law  is  unstable,  unreliable,  and  the  words 
of  Elihu  would  be  fruitful  with  truth.  If,  however, 
the  Law  is  immutable,  then  the  words  of  Elihu  are 
specious  and  tend  to  deceive.     Elihu  continues, — 

XXXIII.  27,  28.  "He  looketh  upon  men,  and  if 
any  say,  I  have  sinned,  and  perverted  that  which  was 
right,  and  it  profited  me  not ; 

"  He  will  deliver  his  soul  from  going  into  the  pit,  and 
his  life  shall  see  the  light." 

Here,  again,  by  the  words  of  Elihu  the  Law  is  set 
aside  through  repentance,  and  the  transgressor,  for  the 
time  being,  is  delivered  from  death ;  which,  under  the 
Law,  cannot  be.     Elihu  further  continues, — 

XXXIII.  29,  30.  "  Lo,  all  these  things  worketh 
God  oftentimes  with  man, 

"  To  bring  back  his  soul  from  the  pit,  to  be  enlight- 
ened with  the  light  of  the  living." 

What  kind  of  a  ransom  is  it  that  Elihu  brings  for- 


INDICATIONS  OF  THE  BOOK  OF  JOB.        2)59 

ward  that  man  should  be  delivered  from  death,  and 
that  he  should  be  enlightened  with  the  liglit  of  the 
living?  Simply  the  self-righteousness  and  repentance 
which  make  the  sum  of  his  uprightness.  In  this  sum- 
mary the  Law  is  ignored,  and  a  combination  of  good 
and  evil  holds  the  creature;  through  which  condition 
transgression  and  repentance,  threatened  death  and 
promised  life,  alternately  blasts  or  softens  the  creature^s 
continued  existence  or  natural  life.  The  words  of 
Elihu  neither  throw  down  the  Kingdom  of  Evil  nor 
establish  the  supremacy  of  tl\e  Kingdom  of  Righteous- 
ness; they  provide  no  way  for  the  separation  of  the 
good  from  the  evil,  and,  therefore,  do  not  call  for  any 
Redeemer;  hence  the  position  set  forth  by  Elihu  is  far 
short  of  that  of  Job,  both  in  strength  and  excellence. 
Eliphaz,  Bildad,  and  Zophar  accorded  man  the  full 
complement  of  his  years,  or  the  years  of  the  natural 
life  that  pertained  to  him  should  he  fulfil  the  Law ; 
but  that  after  these  years  should  have  expired  he  would 
pass  away  forever.  Elihu  accords  indefinite  length  of 
life  to  the  creature  (not  to  all,  however,  for  there  are 
more  sin-tinctured  hosts  of  creatures  than  man  of 
Adam's  race)  through  repentance ;  but  the  creature  will, 
during  such  life,  be  subject  to  both  good  and  evil  in- 
fluences. Job,  however,  looks  forward  to  a  life  after 
the  years  of  the  natural  life  shall  have  expired ;  he 
looks  forward  to  the  separation  of  the  good  from  the 
evil;  he  looks  forward  to  a  Redeemer;  and  will  not 
base  his  hopes  on  his  own  righteousness  or  free  agency ; 
for  with  free  agency  or  self-righteousness  as  an  existing 
condition  the  presence  of  an  aggressive  enemy  is  indi- 
cated. 


240        INDICATIONS  OF  THE  BOOK  OF  JOB. 

The  presence  of  Evil  calls  for  the  continuity  of  the 
Law,  and  the  Law  calls  for  free  agency ;  but  the  fulfil- 
ment of  the  Law  will  sweep  away  the  transgressor ; 
hence  when  every  transgressor  shall  have  been  swept 
away,  then  the  Law  will  have  waxed  old,  the  Kingdom 
of  Evil  will  have  been  overthrown,  and  the  Kingdom 
of  Righteousness  will  stand  established  forever  without 
a  rival ;  wherefore,  thenceforth  and  forever,  there  will 
be  no  transgression,  no  repentance,  no  tribulation,  no 
oblivion  to  the  fathers,  no  forgetfulness  for  the  children, 
while  the  righteous  Kingdom  will  be  peopled  with  a 
host  as  the  stars  of  heaven  for  multitude  and  as  the 
sand  that  is  by  the  sea-shore  for  number. 

Through  death  the  Law  is  fulfilled  upon  the  trans- 
gressor, through  death  the  good  is  separated  from  the 
evil,  and  through  death  the  resurrection  can  follow 
that  will  bring  the  redeemed  creature  back  to  life  freed 
from  transgression,  and  fitted  forever  to  enjoy  the  im- 
mortality that  crowns  the  subjects  of  the  Righteous 
King.     Elihu  continues, — 

XXXIII.  31-33.  "  Mark  well,  O  Job,  hearken  unto 
me :  hold  thy  peace,  and  I  will  speak. 

"  If  thou  hast  any  thing  to  say,  answer  me :  speak, 
for  I  desire  to  justify  thee. 

"  If  not,  hearken  unto  me :  hold  thy  peace,  and  I 
shall  teach  thee  wisdom.^' 

The  position  of  Job  has  already  been  set  forth  to 
some  extent,  but  whether  the  wisdom  claimed  by 
Elihu  will  exceed  that  of  Job  remains  to  be  seen. 

XXXIV.  1-6.  "  Furthermore  Elihu  answered  and 
said, 


INDICATIONS  OF  THE  BOOK  OF  JOB.         ^11 

"Hear  my  words,  O  ye  wise  men ;  and  give  ear  unto 
me,  ye  that  have  knowledge. 

"  For  the  ear  trieth  words,  as  tlie  moutli  tasteth  moat. 

"Let  us  choose  to  us  judgment :  let  us  know  among 
ourselves  what  is  good. 

"  For  Job  hath  said,  I  am  righteous :  and  God  hath 
taken  away  my  judgment. 

"Should  I  lie  against  my  right?  my  wound  is  in- 
curable without  transgression." 

What  is  Job's  right  ?  Job's  right  is  his  first  estate  ; 
Job's  right  is  that  of  a  perfect  and  an  upright  man  ;  he 
entered  upon  this  right  from  the  first  day  of  his  crea- 
tion, and  it  was  his.  He  was  (see  Gen.  i.  31)  pronounced 
very  good  by  his  Creator,  and,  hence,  he  was  good ; 
wherefore,  as  Elihu  said,  "  Let  us  know  among  our- 
selves what  is  good,'^  so  the  thing  that  is  good  is  unmis- 
takably brought  before  him  in  the  person  of  Job  as  he 
stood  in  his  right  in  the  garden  of  Eden. 

AVhy  should  Job's  wound  be  incurable  without  trans- 
gression ?  It  is  because  of  the  utter  impossibility  of  the 
creature  in  his  own  strength  to  withstand  the  wiles  of 
the  Adversary,  and  to  fulfil  the  Law  in  all  its  require- 
ments. A  perfect  fulfilment  of  the  Law  would  require 
infinite  judgment;  hence  transgression  through  igno- 
rance would  certainly  follow  the  judgment  of  the  creat- 
ure, whether  man  or  angel;  wherefore  transgression 
may  be  sin,  but  not,  of  necessity,  crime  or  heinous 
iniquity.     Elihu  continues, — 

XXXIV.  7-9.  "  What  man  is  like  Job,  who  driuk- 
eth  up  scorning  like  water? 

"  Which  goeth  in  company  with  the  workers  of  in- 
iquity, and  walketh  with  wicked  men. 


242        INDICATIONS  OF  THE  BOOK  OF  JOB. 

*^  For  he  liatli  said,  It  profiteth  a  man  nothing  that 
he  should  delight  himself  with  God.'' 

Why  should  Job  have  given  utterance  to  such  an 
expression?  It  was  to  show  the  absolute  futility  of 
establishing  life  through  free  agency  or  righteousness 
by  works  under  the  Law ;  for  as  far  as  righteous  works 
which  spring  from  delight  with  God  are  concerned, 
they  cannot  redeem  the  transgressor  from  the  penalty 
that  surely  rests  upon  him;  neither,  because  of  right- 
eous works,  can  the  creature  claim  perfect  judgment  in 
all  things.  The  expression  of  Job  does  not  condemn 
him,  but,  on  the  contrary,  it  stamps  the  immutability 
of  the  Law  that  was  given  for  the  government  of  all 
hosts.  What  construction  does  Elihu  put  upon  Job's 
words  ?     The  context  replies, — 

XXXIV.  10-12.  "Therefore  hearken  unto  me,  ye 
men  of  understanding:  far  be  it  from  God,  that  he 
should  do  wickedness ;  and  from  the  Almighty,  that  he 
should  commit  iniquity. 

"  For  the  work  of  a  man  shall  he  render  unto  him, 
and  cause  every  man  to  find  according  to  his  ways. 

**  Yea,  surely  God  will  not  do  wickedly,  neither  will 
the  Almighty  pervert  judgment." 

Elihu  clearly  indicated  (see  xxxiii.  27,  28)  that  God 
would  hear  the  repentant  man ;  wherefore  from  Elihu's 
stand-point  the  inference  is  manifest  that  it  doth  profit 
a  man  should  he  delight  himself  with  God;  hence 
Elihu  condemns  the  utterance  of  Job  as  a  scornful  ex- 
pression, and,  as  being  such,  that  God  will  not  pervert 
his  judgment  by  clearing  Job  or  by  sustaining  him  in 
his  utterance.  Elihu's  statement,  however  (see  xxxiii. 
23-28),  which  substantially  sets  forth  the  claim  that 


INDICATIONS  OF  THE  BOOK  OF  JOB.        243 

God  delivers  tlie  repentant  from  death  because  of  bis 
repentance,  is  contrary  to  the  Law;  for  repentance 
cannot  redeem  the  transgressor  from  death,  but  repent- 
ance may  become  one  proof  of  the  transgressor's  faith 
in  a  Redeemer :  of  a  Redeemer,  however,  Elihu  says 
nothing.  Repentance  profits  a  man  nothing  so  far  as 
redemption  itself  is  concerned,  for  nothing  can  take  the 
place  of  the  Redeemer ;  hence  of  the  two  Job's  expres- 
sion is  the  more  justifiable,  but  that  of  Elihu  is  open 
to  great  question.  The  judgment  and  justice  of  the 
Almighty  will  not  be  perverted  should  Job  obtain  re- 
newed life ;  for  Job  stated  (xix.  26,  27),  "  And  though 
after  my  skin  worms  destroy  this  body,  yet  in  my  flesh 
shall  I  see  God :  whom  I  shall  see  for  myself,  and 
mine  eyes  shall  behold,  and  not  another;  though  ray 
reins  be  consumed  within  me," — which  unquestionably 
implies  that  death  will  have  covered  him  in  fulfilment 
of  the  Law  before  his  participation  in  this  renewed  life. 
Of  the  Almighty  Elihu  continues, — 

XXXiy.  13-15.  "Who  hath  given  him  a  charge 
over  the  earth?  or  who  hath  disposed  the  whole  world  ? 

"  If  he  set  his  heart  upon  man,  if  he  gather  unto 
himself  his  spirit  and  his  breath ; 

"  All  flesh  shall  perish  together,  and  man  shall  turn 
again  unto  dust." 

By  these  statements  Elihu  indicates  no  return  of  the 
spirit  of  man  to  his  tabernacle  after  death,  even  as  in 
the  philosophy  of  Eh'phaz  death  seals  the  sum  of  ex- 
istence for  the  creature ;  hence  once  dead,  forever.dead. 
Elihu  continues, — 

XXXIV.  16,17.  "  If  now  ^/lott  Aas^  understanding, 
hear  this :  hearken  to  the  voice  of  my  words. 


244        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  Shall  even  he  that  hateth  right  govern  ?  and  wilt 
thou  condemn  him  that  is  most  just  ?'^ 

Now,  although  Job  is  a  transgressor,  yet,  through 
faith,  he  believes  that  his  Redeemer  lives,  and,  hence, 
that  through  his  Redeemer  he  shall  live.  From  Eli- 
hu's  stand-point  the  intelligence  that  is  once  dead 
through  transgression  is  dead  forever;  for  the  Law 
killeth,  but  does  not  make  alive ;  wherefore,  consider- 
ing the  immutability  of  the  Law,  and  that  Job  is  a 
transgressor,  Elihu's  question,  "Shall  even  he  that 
hateth  right  govern  ?''  from  his  own  stand-point,  is 
pertinent  as  far  as  appearance  goes,  for  Job  as  a  trans- 
gressor cannot  govern,  but  the  answer  does  not,  of 
necessity,  cast  down  Job  or  make  void  the  basis  of  his 
faith;  for  the  Redeemer  does  not  redeem  the  trans- 
gressor through  his  power,  simply,  but  through  the 
absolute  fulfilment  of  the  Law  in  the  body  of  sinful 
flesh  that  pertained  to  the  transgressor,  and  which  he 
took  upon  himself  through  the  body  that  had  been 
previously  prepared  for  that  purpose.  In  this  light, 
therefore,  Job  said  (ix.  22),  "  He  destroyeth  the  perfect 
and  the  wicked,'^  from  which,  evidently,  Elihu  accred- 
its Job  with  condemning  him  (see  text)  that  is  most 
just.  From  Job's  position,  the  just,  the  upright,  the 
righteous,  the  innocent  One  must  be  condemned  that 
the  transgressor  may  live  through  his  death.  Elihu's 
questions  do  not  unsettle  or  weaken  Job's  position  in 
the  least,  although  they  are  set  forth  with  great  plausi- 
bility.    Elihu  continues, — 

XXXIV.  18,  19.  "7s  it  fit  to  say  to  a  king.  Thou 
art  wicked  ?  and  to  princes.  Ye  are  ungodly  ? 

"  How  much  less  to  him  that  accepteth  not  the  persons 


INDICATIONS  OF  THE  BOOK  OF  JOB.        245 

of  princes,  nor  regarJetli  the  rich  more  than  the  poor  ? 
for  they  all  are  the  work  of  his  hands." 

In  these  verses  Elihu  sets  forth  the  improbability  of 
any  redeemer  arising  to  redeem  the  transgressor,  for 
from  his  stand-point  death  through  the  Law  has  hold 
upon  the  transgressor  only;  hence  Elihu  essentially 
asks,  How  can  the  Redeemer  die  except  he  be  a  trans- 
gressor himself?  The  answer  to  this  question  finds 
solution  through  the  priesthood  of  Melchizedek ;  by 
which  the  spirit  of  man  is  and  was  regenerated  or 
born  into  the  body  of  the  Redeemer  that  was  prepared 
for  him  suitable  for  this  purpose.  The  indication  now 
is  clear  that  as  the  reasoning  of  Eliphaz,  Bildad,  and 
Zophar  discarded  all  probability  of  the  advent  of  the 
Redeemer,  so  also  the  reasoning  of  Elihu  discards  it, 
and,  hence,  with  it  the  wonderful  working  of  that  most 
wonderful  priesthood,  the  priesthood  of  Melchizedek. 
Elihu  continues, — 

XXXIV.  20-22.  "In  a  moment  shall  they  die, 
and  the  people  shall  be  troubled  at  midnight,  and  pass 
away :  and  the  mighty  shall  be  taken  away  without 
hand. 

"  For  his  eyes  are  upon  the  ways  of  man,  and  he 
seeth  all  his  goings. 

"  There  is  no  darkness,  nor  shadow  of  death,  where 
the  workers  of  iniquity  may  hide  themselves." 

Thus  by  Elihu's  reasoning  death  is  annihilation ; 
there  is  no  shadow  of  death  where  the  transgressor 
may  hide  himself;  but  Job  holds  to  the  shadow  of 
death,  to  the  semblance  of  death  in  a  land  of  darkness 
wherein  the  transgressor  may  hide  himself  and  bide 
the  time  of  his  Redeemer.     Moreover,  man  being  a 

21 


246        INDICATIONS  OF  THE  BOOK  OF  JOB. 

compound  of  good  and  evil,  the  indication  is  clear  that 
the  Law  cannot  fulfil  absolute,  eternal  death  upon  the 
transgressor  because  of  the  good  that  dwells  within 
him,  without  bringing  condemnation  upon  itself;  hence 
there  must  be  a  shadow  of  death,  that  the  transgressor 
under  tribulation  may  find  rest  until  one  shall  arise 
that  shall  separate  the  good  from  the  evil.  Elihu 
continues, — 

XXXIV.  23.  "  For  he  will  not  lay  upon  man  more 
than  right;  that  he  should  enter  into  judgment  with 
God.'^ 

By  this  verse  Elihu,  from  his  stand-point,  brings  to 
notice  the  compensation  that  may  fall  (see  xxxiii.  23- 
28)  to  the  transgressor  through  repentance.  What  is 
this  compensation  ?  It  is  (see  xxxiii.  27,  28)  a  length- 
ening of  the  days  of  the  repentant  transgressor,  that 
none  may  accuse  God  with  injustice  or  with  not  re- 
warding a  righteous  act.  By  this  system  of  reasoning, 
alternate  transgression  and  repentance  would  make  void 
the  penalty  of  transgression  ;  but  this  penalty  must  be 
considered ;  hence,  when  considered,  the  indications 
point  to  the  sure  fulfilment  of  the  Law  upon  the 
transgressor  notwithstanding  his  repentance.  Elihu 
continues, — 

XXXIV.  24-28.  ''  He  shall  break  in  pieces  mighty 
men  without  number,  and  set  others  in  their  stead. 

"  Therefore  he  knoweth  their  works,  and  he  over- 
turneth  them  in  the  night,  so  that  they  are  destroyed. 

*'  He  striketh  them  as  wicked  men  in  the  open  sight 
of  others ; 

"  Because  they  turned  back  from  him,  and  would  not 
consider  any  of  his  ways : 


INDICATIONS  OF  THE  BOOK  OF  JOB.        247 

"  So  that  they  cause  the  cry  of  the  poor  to  come  unto 
him,  and  he  heareth  the  cry  of  the  afflicted.'' 

The  mighty  men  that  are  broken,  according  to  the 
reasoning  of  Elihu,  are  those  who  repent  not  that  their 
lives  may  be  prolonged ;  when,  therefore,  such  shall 
have  been  cut  off,  others  will  be  set  up  in  their  stead, 
as  witnessed  in  the  apparent  destruction  of  the  races  of 
men  whose  places  became  occupied  (see  Isa.  xlviii.)  by 
others  newly  created. 

By  this  philosophy  the  Evil  Kingdom  will  have  an 
aggressive  field  of  operation  indefinite  in  extent,  and 
all  creatures  will  be  in  continual  dread  for  fear  their 
lives  shall  be  taken  away  because  of  their  transgression, 
while  no  means  are  hinted  at  whereby  the  creature  may 
be  redeemed  from  this  dreadful  bondage  except  it  be 
by  descent  into  actual  and  eternal  death.  This  par- 
ticular reasoning  is  also  advanced  by  Bildad  (see 
xviii.  16-20),  and  is  to  be  classed  with  the  miserable 
comfort  with  which  he  and  his  friends  sought  to  console 
Job. 

If  Elihu  is  Satan  transformed  as  man  or  as  an  angel 
of  light,  then  his  specious  arguments  fall  with  great 
weight  upon  the  ears  of  his  hearers,  irrespective  of 
host;  for  his  great  length  of  days  as  a  transgressor 
gives  strength  and  plausibility  to  his  words,  that  the 
transgressor,  irrespective  of  host,  need  not,  of  neces- 
sity, die  because  of  his  transgression ;  and  that  (see 
verse  27),  should  they  turn  back  to  the  Almighty  and 
consider  his  ways  (see  xxxiii.  27,  28),  the  Almighty 
would  prolong  their  days.     Elihu  continues, — 

XXXiy.  29,  30.  '^  When  he  giveth  quietness,  who 
then  can  make  trouble  ?  and  when  he  hideth  his  face, 


248        INDICATIONS  OF  THE  BOOK  OF  JOB. 

who  then  can  behold  him?  whether  it  be  done  against 
a  nation,  or  against  a  man  only  : 

"That  the  hypocrite  reign  not,  lest  the  people  be 
ensnared." 

These  remarks  are  plausible;  but  can  the  transgressor 
look  for  quietness  under  the  Law  ?  Not  at  all ;  for  the 
Law,  with  the  penalties  thereof,  cannot  be  set  aside 
from  their  rulings ;  hence  a  transgressor  at  ease  does 
not  indicate  freedom  from  penalty ;  wherefore  trouble 
can  be  made,  and,  under  the  ruling  of  the  Law,  during 
the  natural  life  of  the  creature,  trouble  will  be  made. 

The  Law  entered  that  the  offence  might  abound,  and 
not  that  sin  should  not  be  imputed ;  hence  no  justifica- 
tion from  sin  can  be  looked  for  by  or  through  the  Law. 
Moreover,  the  Law  unquestionably  condemns  the  trans- 
gressor to  death  ;  wherefore  from  this  immutable  decree 
there  is  no  escape,  be  the  transgression  small  or  great. 
It  is  true  that  when  God  gives  quietness  none  can  give 
trouble,  but  the  w^ords  of  Elihu  are  intended  to  apply 
to  the  transgressor  in  his  transgression,  whereby  he  may 
obtain  ease  or  remission  of  sin  through  repentance; 
and  that  without  repentance  the  transgressor  will  be 
banished  forever  from  the  face  of  the  Almighty ; 
whence  it  follows  that  Elihu^s  words  are  fallacious, 
tending  rather  to  deceive  the  transgressor  than  to  lead 
him  into  the  true  path  of  life. 

Such  being  the  case,  the  philosophy  of  Eliphaz, 
Bildad,  Zophar,  and  Elihu  fails  to  meet  the  reasoning 
of  Job  that  goes  far  beyond  the  valley  of  the  shadow 
of  death,  even  to  the  beyond  of  the  region  of  absolute 
death  itself;  for  his  immortal  postulate,  "I  know  that 
my  Redeemer  liveth,"  is  the  great  key  that  unlocks  the 


INDICATIONS  OF  THE  BOOK  OF  JOB.        249 

hidden  and  reveals  to  some  extent  (see  E,om.  xi.  33)  "the 
depth  of  the  riches  both  of  the  wisdom  and  knowledge  of 
God/'  whereby  quietness  can  be  given  and  trouble  can 
be  averted ;  for  none  can  arise  from  absolute  death  that 
can  give  trouble.     Elihu  continues, — 

XXXIV.  31,  32.  <' Surely  it  is  meet  to  be  said 
unto  God,  I  have  borne  chastisement,  I  will  not  offend 
any  mor-e : 

"  That  which  I  see  not  teach  thou  me  :  if  I  have  done 
iniquity,  I  will  do  no  more." 

Through  these  verses  Elihu  indicates  a  system  of 
rewards  and  punishments  during  the  natural  life  of  the 
creature,  irrespective  of  host ;  but  the  indication  is  clear 
that  punishment  or  chastisement  cannot  redeem  the 
creature  from  the  ministration  of  death  that  pertains  to 
the  Law ;  for  the  overthrow  of  the  Evil  Kingdom  de- 
pends upon  the  absolute  immutability  of  the  ministra- 
tion of  death  pertaining  to  the  Law ;  hence,  although 
the  creature  shall  surely  die  because  of  his  transgression, 
yet  his  redemption,  his  absolute  death,  and  his  resur- 
rection from  absolute  death,  are  made  entirely  possible 
through  his  Redeemer.  The  reasoning  is  weak  that 
carries  not  the  creature  beyond  the  region  of  absolute 
death,  wdiile  the  light  of  to-day  seeks  to  bridge  the  chasm 
left  by  the  philosophy  of  Eliphaz,  Bildad,  Zophar,  and 
Elihu.     Elihu  continues, — 

XXXIV.  33.  "  Should  it  be  according  to  thy  mind  ? 
he  will  recompense  it,  whether  thou  refuse,  or  whether 
thou  choose ;  and  not  I :  therefore  speak  what  thou 
knowest." 

The  words  of  Elihu  indicate  that  the  system  of  re- 
wards and  punishments  comes  from  the  Almighty  and 

21* 


250        INDICATIONS  OF  THE  BOOK  OF  JOB, 

not  from  tiie  Evil  Kingdom.  Which  or  how  is  it? 
The  indications  are  that  the  Ahnighty  established  the 
Law  for  the  punishment  of  the  transgressor.  It  fol- 
lows therefore  that,  inasmuch  as  the  Almighty  insti- 
tuted the  Law  for  this  purpose,  he  himself  is  not  the 
source  of  transgression,  neither  is  the  Law  the  source 
of  transgression;  hence  the  Law,  not  the  Almighty, 
judges  and  recompenses  the  transgressor.  If  the  Al- 
mighty is  not  the  source  of  transgression,  whence  is  it? 
or  is  transgression  a  sourceless  abounding  ?  To  analyze 
an  effect  and  say  there  is  no  cause  seems  to  be  a  very 
curious  deduction ;  so  also  to  behold  transgression  and 
then  to  deny  any  source  of  transgression  would  seem 
to  be  very  curious  also ;  wherefore  to  deny  the  cause  is 
to  deny  the  effect,  and  to  deny  the  source  of  transgres- 
sion is  to  deny  the  transgression.  If,  however,  the  fire 
scorch,  then  a  cause  is  evident,  and  if  a  transgression 
occur,  then  a  source  of  transgression  must  exist,  even 
though  it  be  infinitely  distant. 

If  the  Law  entered  that  the  offence  might  abound, 
then  the  Law  will  recompense,  and  not  the  Evil  King- 
dom. To  whom  will  the  Law  render  recompense? 
To  the  transgressor.  Who  is  the  transgressor  ?  He  is 
one  under  the  bondage  of  the  Source  of  Transgression ; 
hence  the  recompense  that  falls  to  the  lot  of  the  trans- 
gressor because  of  his  transgression  will  fall  also  upon 
the  Source  of  Transgression;  whence  it  follows  that, 
although  the  Law  judges  and  the  Almighty  compen- 
sates through  the  Law,  the  necessity  for  such  compen- 
sation really  is  brought  about  through  the  devices  of 
the  Evil  Kingdom, — that  is,  through  the  devices  of 
the  Source  of  Transgression;  hence  the  statement  of 


INDICATIONS  OF  THE  BOOK  OF  JOB.         251 

EHhii,  "  He  will  recompense  it,  whether  thou  refuse,  or 
whether  thou  choose  ;  and  not  I,"  is  misleading;  for,  as 
already  implied,  compensation  is  brought  about  through 
the  devices  of  Satan,  in  that  he  caused  man  to  transgress ; 
which  compensation  is  death,  although  Elihu  implies 
that  it  may  be  a  system  of  chastisement  during  the  nat- 
ural life  indefinitely  lengthened  because  of  repentance. 
Elihu  continues, — 

XXXIY.  34,  35.  "  Let  men  of  understanding  tell 
me,  and  let  a  wise  man  hearken  unto  me. 

"  Job  hath  spoken  without  knowledge,  and  his  words 
loere  without  wisdom." 

In  what  way  does  Elihu  consider  that  Job's  words 
were  without  wisdom?  He  evidently  considers  that 
Job's  words  were  without  wisdom  in  that,  notwith- 
standing his  transgression,  he  looks  forward  to  redemp- 
tion from  the  absolute  death  that  shall  surely  follow 
transgression  ;  while  from  Elihu's  stand-point  chastise- 
ment and  a  lengthening  of  days  during  the  natural  life 
due  to  repentance  are  all  that  man  can  hope  for.  Elihu 
continues, — 

XXXIY.  36,  37.  "  My  desire  is  that  Job  may  be 
tried  unto  the  end,  because  of  kis  answers  for  wicked 
men. 

"  For  he  addeth  rebellion  unto  his  sin,  he  clappeth 
his  hands  among  us,  and  multiplieth  his  words  against 
God.'' 

Thus  Satan,  not  satisfied  with  the  tribulations  that 
have  already  befallen  Job,  desires  that  he  may  be  tried 
unto  the  end.  Why?  Elihu  says,  "Because  of  his 
answers  for  wicked  men."  Job's  answers  for  wicked 
men,  however,  embody  the  hopes  of  the  transgressor 


252        INDICATIONS  OF  TEE  BOOK  OF  JOB. 

for  his  redemption  from  the  absolute  death  that  follows 
through  the  Law ;  they  are  answers  overflowing  with 
comfort  for  the  creature  that  suffers  tribulation  and 
sorrow  during  his  natural  life,  but  at  the  same  time  they 
overwhelm  the  Kingdom  of  Evil  till  it  stands  tottering 
on  the  eve  of  its  eternal  downfall. 

Are  Job's  answers  rebellion  against  God?  are  they  a 
multiplicity  of  words  against  the  Almighty  ?  Far  from 
it ;  but,  on  the  contrary,  they  are  based  upon  the  prom- 
ises that  were  revealed  later  unto  Abraham  that  (see 
Gen.  xxii.  16-18)  "in  thy  seed  shall  all  the  nations  of 
the  earth  be  blessed;"  which  seed  (see  Gal.  iii.  16)  is 
Christ. 

XXXV.  1-3.  "  Elihu  spake  moreover,  and  said, 

"Thinkest  thou  this  to  be  right,  that  thou  saidst, 
My  righteousness  is  more  than  God's  ? 

"  For  thou  saidst.  What  advantage  will  it  be  unto 
thee  ?  and,  What  profit  shall  I  have,  if  I  he  cleansed 
from  my  sin  ?'^ 

The  words  which  Elihu  credits  Job  with  having 
spoken  were  (see  xxi.  14,  15)  substantially  uttered  by 
him  ;  but  Job  was  then  describing  a  prosperous  wricked 
man,  while  at  the  same  time  (see  xxi.  16)  he  repudiated 
their  counsel.  Now,  although  Job  was  under  trans- 
gression, he  was  not  prosperous ;  no,  on  the  contrary,  he 
was  overwhelmed  with  affliction ;  hence  the  words  of 
J  ob  do  not  apply  to  Job.  The  prosperous  wicked  man 
did  not  claim  for  himself  even  righteousness,  still  less 
that  he  was  more  righteous  than  God.  Elihu,  however, 
construes  the  words  of  Job  against  him,  in  that  he  is  a 
transgressor,  and  that,  as  such,  he  comes  under  his  own 


INDICATIONS  OF  THE  BOOK  OF  JOB.         253 

definition  of  what  a  wicked  man  really  is.  Job  clearly 
states  (ix.  20),  ^'If  I  justify  myself^  mine  own  mouth 
shall  condemn  me :  if  I say^  I  am  perfect,  it  shall  also 
prove  me  perverse."  Wherefore,  then,  the  construction 
given  by  Elihu  ?  more  especially  since  Job  said  (ix. 
30,  31),  "If  I  wash  myself  with  snow  water,  and 
make  my  hands  never  so  clean ;  yet  shalt  thou  plunge 
me  in  the  ditch,  and  mine  own  clothes  shall  abhor  me." 
The  indication  is  clear  that,  under  the  Law,  the  service 
of  the  creature  to  his  God  cannot  redeem  him  from 
transgression ;  which  view  is  taken  by  Job ;  but  this 
view  does  not  imply  that  Job  is  more  righteous  than 
God,  or  that  Job  stands  in  no  need  of  a  Redeemer,  or 
that  Job  feels  in  any  degree  the  measure  of  happiness 
of  the  Almighty  as  the  Supreme  Unity.  Elihu  con- 
tinues,— 

XXXV.  4-7.  "  I  will  answer  thee,  and  thy  com- 
panions with  thee. 

"  Look  unto  the  heavens,  and  see ;  and  behold  the 
clouds  wMeh  are  higher  than  thou. 

"If  thou  sinnest,  what  doest  thou  against  him?  or 
if  thy  transgressions  be  multiplied,  what  doest  thou  unto 
him? 

"  If  thou  be  righteous,  what  givest  thou  him  ?  or 
what  receiveth  he  of  thine  hand  ?" 

The  creature  was  not  brought  forth  to  increase  the 
pleasure  or  happiness  of  the  Almighty  ;  he  was  already 
perfect  in  every  particular  and  needed  nothing  to  com- 
plete his  perfection;  hence  the  creature  was  brought 
forth  that  it  might  enter  into  this  happiness  and  enjoy 
the  gifts  showered  upon  him  by  the  beneficent  Provider. 
Wherefore  it  follows  that  the  Almighty  cannot  derive 


254        INDICATIONS  OF  THE  BOOK  OF  JOB. 

profit,  advantage,  pleasure,  pain,  or  any  such  thing  in 
his  being  from  any  source  outside  of  his  own  excellence 
as  the  Supreme  Unity.  As  a  Person  of  the  Trinity, 
however,  conditions  may  arise  in  which  God  can  enter 
into  the  work,  pleasures,  and  pains  of  his  creatures,  can 
make  himself  visible  unto  them,  and  can  derive  both 
advantage  and  profit  from  his  labors ;  but  the  philoso- 
phy that  indiscriminately  condemns  the  creature  to 
absolute  death  at  the  end  of  his  natural  life,  and  from 
which  no  recall  is  possible,  sweeps  one  of  the  brightest 
jewels  from  the  King's  great  crown,  and  leaves  the  set- 
ting but  a  hiding-place  for  dross.     Elihu  continues, — 

XXXV.  8.  "  Thy  wickedness  may  hurt  a  man  as 
thou  art ;  and  thy  righteousness  may  profit  the  son  of 
man." 

This  answer  of  Elihu  indicates  that  the  wickedness 
of  man  may  hurt  a  man  such  as  Job,  and  that  the 
righteousness  of  man  may  profit  the  son  of  man ;  but 
that  the  wickedness  and  righteousness  of  man  can  add 
neither  advantage  nor  profit  to  the  Almighty  as  the 
Most  High  God ;  which  in  itself  may  be,  and  probably 
is,  absolute  truth  ;  but  through  the  triunity  of  the  Most 
High  the  creature  may  be,  and  is,  brought  into  a  close 
relationship  with  the  Almighty  that  carries  with  it,  as  a 
result,  a  Kingdom  of  Kighteousness  filled  with  intelli- 
gent souls  that  rejoice  in  the  light,  life,  and  gifts  with 
which  they  are  and  will  be  endowed.  The  indication 
is  strongly  marked  that  Elihu  discards  or  ignores  the 
three  Persons  of  the  Trinity,  and  that,  like  Eliphaz, 
Bildad,  and  Zophar,  he  holds  to  the  one  God  only,  and 
hence  that  there  is  no  Redeemer  as  the  Second  Person 
of  the  Trinity. 


INDICATIONS   OF   THE  BOOK  OF  JOB.         255 

"What  profit,  then,  is  it  for  man  to  deny  himself  and 
be  righteous?  From  the  stand-point  of  Eliphaz,  the 
prescribed  days  of  his  natural  life  (see  v.  18-26)  will 
be  accorded  him  for  his  righteousness;  from  Elihu's 
stand-point  (see  xxx.  23-29),  righteousness,  even  though 
coupled  with  transgression,  will,  through  the  power  of 
the  Almighty,  preserve  the  creature's  life  indefinitely ; 
but,  from  Job's  stand-point,  righteousness  is  a  proof  of 
faith  in  the  advent  of  One  that  shall  redeem  the  creat- 
ure from  unrighteousness  through  the  separation  of 
the  good  from  the  evil,  whereby  an  unblemished  and 
eternal  life  may  be  secured  to  the  creature.  The  proof 
of  a  matter  may  be  considered  as  establishing  the 
essence  thereof;  hence,  as  the  proof  is  righteousness,  so 
the  kingdom  to  which  Job  looks  forward  will  be  the 
Kingdom  of  Righteousness. 

The  philosophy  of  Eliphaz  terminates  in  oblivion 
for  the  creature;  the  philosophy  of  Elihu  points  to 
an  indefinite  length  of  days,  but  which  will  hold  the 
creature  subject  to  both  good  and  evil ;  should  the 
creature  die,  however,  then  that  death  would  be  abso- 
lute with  no  possibility  of  recall ;  Job's  philosophy 
sets  forth  and  confirms  the  absolute  death  of  each  and 
every  creature  under  the  Law  that  the  Law  may  meet 
with  absolute  fulfilment  upon  each  and  every  trans- 
gressor, irrespective  of  host.  Through  absolute  death 
the  good  will  be  separated  from  the  evil ;  for  the  Law 
does  not  condemn  the  good ;  hence,  should  the  good  be 
recalled,  the  Law  could  not  say  unto  it,  what  doest 
thou  here?  but,  should  evil  rise  again  from  the  dead, 
the  ministration  of  death  pertaining  to  the  law  could 
and  would  say  unto  it,  what  doest  thou  here  ?  but  if 


256        INDICATIONS  OF  THE  BOOK  OF  JOB. 

not,  then  the  penalty  of  the  Law  would  have  been  a 
vain  entering,  in  that  it  could  not  retain  evil  in  the  pit 
of  absolute  death.  By  Job's  philosophy  the  separation 
of  the  good  from  the  evil  is  accomplished  by  the  Re- 
deemer, not  by  man  himself,  but  by  the  Redeemer,  by 
One  that  is  without  blemish,  by  One  upon  whom  the 
Law  has  no  hold ;  but  if  Job  looked  forward  to  no 
Redeemer,  then  his  philosophy  would  possess  little 
more  strength  than  that  of  Eliphaz,  of  Bildad,  or  of 
Zophar.     Elihu  continues, — 

XXXV.  9-11.  ''By  reason  of  the  multitude  of 
oppressions  they  make  the  oppressed  to  cry  :  they  cry 
out  by  reason  of  the  arm  of  the  mighty. 

"But  none  saith.  Where  is  God  my  maker,  who 
giveth  songs  in  the  night : 

"  Who  teacheth  us  more  than  the  beasts  of  the  earth, 
and  maketh  us  wiser  than  the  fowls  of  heaven  ?" 

The  arm  of  the  mighty  evidently  is  the  Law ;  and 
by  transgression  under  the  Law  oppressors  find  in  the 
creature  an  aggressive  field  of  operation.  The  op- 
pressed, therefore,  according  to  Elihu,  cry  out  by 
reason  of  the  Law,  but  none  seek  unto  God  their 
Maker  for  relief.  Why  should  Elihu  advance  this 
position  ?  It  is,  doubtless,  because  of  the  eminence  of 
the  Law  as  the  ruling  principle ;  and  also  that  the 
profit  pertaining  to  repentance  may  be  brought  into 
notice.     Elihu  continues, — 

XXXV.  12.  "There  they  cry,  but  none  giveth 
answer,  because  of  the  pride  of  evil  men.'' 

The  oppressed  can  find  no  relief  from  the  Law  in 
the  Law.  Why  ?  Because  of  their  transgression  the 
Law  cannot  turn  from  its  immutable  penalty;  more- 


INDICATIONS  OF  THE  BOOK  OF  JOB.        257 

over,  the  pride  of  evil  men  keeps  the  Law  continually 
active,  in  that  from  Elihu's  stand-point  they  will  not 
repent.     Elihu  continues, — 

XXXY.  13, 14.  "  Surely  God  will  not  hear  vanity, 
neither  will  the  Almighty  regard  it. 

"  Although  thou  sayest  thou  shalt  not  see  him, 
yet  judgment  is  before  him;  therefore  trust  thou  in 
him." 

By  these  verses  Elihu  indicates  that  the  Almighty 
will  not  regard  the  transgressor  who  pays  no  heed  to 
him,  and  that  judgment  is  before  such  transgressor; 
Elihu  therefore  enjoins  Job  to  trust  in  the  Almighty. 
Why  should  Elihu  enjoin  Job  to  trust  in  the  Al- 
mighty? It  is  that,  through  repentance.  Job  as  a 
transgressor  may  have  the  days  of  his  natural  life  in- 
definitely lengthened.     Elihu  continues, — 

XXXV.  15,  16.  "  But  now,  because  it  is  not  so,  he 
hath  visited  in  his  anger;  yet  he  knoweth  it  not  in 
great  extremity : 

"Therefore  doth  Job  open  his  mouth  in  vain;  he 
multiplieth  words  without  knowledge.'^ 

Here  Elihu  indicates  that  the  anger  of  the  Al- 
mighty is  visited  against  Job  because  of  transgression, 
and  that  because  he  heeds  not  the  system  of  repentance 
set  forth  by  Elihu  that  the  extreme  penalty  of  the  Law 
will  be  fulfilled  upon  him,  which  penalty  from  Elihu's 
stand-point  is  absolute,  eternal  death.  Job,  however, 
believes  in  a  resurrection  after  absolute  death  through 
his  Redeemer;  hence,  to  Elihu  Job's  words  are  vain 
and  without  knowledge. 

XXXyi.  1-4,  "  Elihu  also  proceeded,  and  said, 
22 


258         INDICATIONS  OF  THE  BOOK  OF  JOB. 

"Suffer  me  a  little,  and  I  will  shew  thee  that  I  have 
yet  to  speak  ou  God's  behalf. 

"I  will  fetch  my  knowledge  from  afar,  and  will 
ascribe  righteousness  to  my  Maker. 

"  For  truly  my  words  shall  not  be  false ;  he  that  is 
perfect  in  knowledge  is  with  thee." 

If  Elihu  be  Satan  transformed,  then  the  words  of 
Elihu  become  the  words  of  Satan ;  and  if  Elihu  be 
Satan,  then  the  indications  which  he  advances  pointing 
to  the  Almighty  as  being  his  Maker  become  weak,  for 
Satan  (see  St.  John  viii.  44),  although  a  murderer  from 
the  beginning,  was  not  (see  Rev.  iii.  14)  the  beginning 
of  the  creation  of  God ;  hence  the  words  of  Elihu  as 
Satan  are  unreliable,  untrustworthy,  a  mixture  of  prob- 
abilities and  improbabilities  plausibly  set  forth,  even  as 
indicated  by  the  text  where  Elihu  implies  that  the  Al- 
mighty is  his  Maker.     Elihu  continues, — 

XXXyi.  5-12.  "Behold,  God  is  mighty,  and  de- 
spiseth  not  any :  he  is  mighty  in  strength  and  wisdom. 

"  He  preserveth  not  the  life  of  the  wicked :  but 
giveth  right  to  the  poor. 

"  He  withdraweth  not  his  eyes  from  the  righteous : 
but  with  kings  are  they  on  the  throne ;  yea,  he  doth 
establish  them  for  ever,  and  they  are  exalted. 

"  And  if  they  be  bound  in  fetters,  and  be  holden  in 
cords  of  affliction ; 

"  Then  he  sheweth  them  their  work,  and  their  trans- 
gressions that  they  have  exceeded. 

"  He  openeth  also  their  ear  to  discipline,  and  com- 
mandeth  that  they  return  from  iniquity. 

"  If  they  obey  and  serve  Am,  they  shall  spend  their 
days  in  prosperity,  and  their  years  in  pleasures. 


INDICATIONS  OF  THE  BOOK  OF  JOB.        25d 

"  But  if  they  obey  not,  they  shall  perisli  by  the 
sword,  and  they  shall  die  without  knowledge/' 

It  is  true  that  God  is  mighty,  that  he  is  no  respecter 
of  persons,  that  he  is  mighty  in  strength  and  wisdom, 
that  he  preserveth  not  the  life  of  the  wicked,  that  he 
withdraweth  not  his  eyes  from  the  righteous ;  but  who 
are  the  righteous  that  they,  as  Elihu  claims,  shall  be 
exalted  and  established  for  ever?  From  Elihu's  stand- 
point, the  righteous  are  those  who  turn  from  their 
transgressions  to  obey  the  commandments  of  God,  and 
to  serve  him,  for  by  so  doing  (see  verse  11)  "they  shall 
spend  their  days  in  prosperity,  and  their  years  in 
pleasures,"  while  those  obeying  not  "  shall  die  without 
knowledge." 

From  the  position  as  thus  set  forth  no  Redeemer 
would  be  required  to  establish  length  of  days  to  the 
transgressor;  for  from  Elihu's  stand-point  length  of 
days  is  established  through  repentance ;  but  the  Law 
absolutely  requires  a  consideration  of  the  penalties 
carried  with  it,  hence  Job  holds  fast  to  his  belief 
that  a  Redeemer  is  necessary  to  relieve  man  from  the 
penalty  that  environs  him  through  transgression. 
Wherefore  the  position  of  Job  is  the  stronger  of  the 
two,  in  that  he  does  consider  the  penalty  without  respect 
to  person.  Elihu,  however,  allows  that  the  unrepentant 
transgressor  shall  die;  but  it  follows  that  the  death  of 
the  worst  of  the  transgressors  and  the  preservation  of 
the  better  class  of  sin-tinctured  beings  will  never 
abolish  the  Evil  Kingdom  or  break  down  its  vitality. 
Elihu  continues, — 

XXXVI.  13-15.  "But  the  hypocrites  in  heart 
heap  up  wrath  :  they  cry  not  when  he  bindeth  them. 


260        INDICATIONS  OF  THE  BOOK  OF  JOB. 

''They  die  in  youth,  and  their  life  is  among  the 
unclean. 

''  He  delivereth  the  poor  in  his  affliction,  and  openeth 
their  ears  in  oppression." 

Elihu  evidently  intends  these  words  for  Job  person- 
ally, for  he  continues, — 

XXXVI.  16,  17.  "Even  so  would  he  have  re- 
moved thee  out  of  the  strait  into  a  broad  place,  where 
thei^e  is  no  straitness ;  and  that  which  should  be  set  on 
thy  table  should  be  full  of  fatness. 

"  But  thou  hast  fulfilled  the  judgment  of  the  wicked  : 
judgment  and  justice  take  hold  on  thee.^' 

Job's  integrity  is  his  faith  in  his  Redeemer,  and  as 
he  will  not  give  up  his  belief  in  redemption  Elihu 
argues  that  he  transgresses,  in  that  he  goes  beyond  the 
Law  that  was  given  for  the  government  of  all  hosts. 
If,  however,  the  Law  were  all,  then  Job's  faith  would 
be  baseless ;  but  the  charges  to  the  Four  Ages  of  Man 
(see  Kev.  ii.,  iii.)  point  to  more  than  repentance  and 
reformation  that  life  may  be  indefinitely  conferred  upon 
the  transgressor.  The  indication  is  clear  that  repent- 
ance and  reformation  cannot  redeem  the  transgressor 
and  make  void  the  Law,  neither  will  the  words  of  Job 
(see  xxvii.  5)  justify  his  friends  through  righteousness 
by  works. 

The  tribulations  that  have  come  upon  Job  are  no 
measure  of  the  extent  of  his  transgression ;  but  they 
point  to  the  immutability  of  the  Law  that  environs 
the  transgressor  without  regard  to  extent  of  transgres- 
sion ;  hence  Elihu's  words,  as  the  words  of  Satan,  tend 
to  deceive  his  hearers,  whoever  they  may  be,  while,  by 
their  significance,  the  fear  of  death  constantly  strikes 


INDICATIONS  OF  THE  BOOK  OF  JOB.         201 

dismay  in  every  soul  that  heeds  them ;  wherefore 
Elihu's  words  convey  the  idea  of  absolute  death  with- 
out hope,  but  those  of  Job  indicate  absolute  death 
with  hope  of  renewed  life  through  his  Redeemer. 
Elihu  continues, — 

XXXVI.  18,  19.  "  Because  there  is  wrath,  beware 
lest  he  take  thee  away  with  his  stroke:  then  a  great 
ransom  cannot  deliver  thee. 

^'  Will  he  esteem  thy  riches?  no,  not  gold,  nor  all  the 
forces  of  strength." 

Thus  Elihu  implies  that  when  the  penalty  of  trans- 
gression shall  have  been  fulfilled  upon  the  transgressor, 
even  upon  such  a  one  as  Job,  that  nothing  can  deliver 
him ;  "  no,  not  gold,  nor  all  the  forces  of  strength  ;" 
hence,  from  Elihu's  stand-point,  absolute  death  is  abso- 
lute, eternal  annihilation. 

Moreover,  with  Eliphaz,  Bildad,  and  Zophar,  also, 
death  is  an  absolute  eternal  environment;  there  is,  with 
them,  no  valley  of  the  shadow  of  death  in  which  the 
transgressor  such  as  Job  may  hide  and  bide  the  day  of 
his  Redeemer.  Descent  into  the  valley  of  the  shadow 
of  death  does  not,  however,  relieve  the  transgressor 
from  the  penalty  of  transgression ;  but  this  penalty  is 
paid  by  the  absolute  death  of  the  Redeemer,  into  whose 
body  man  was  and  is  born  or  regenerated  through  (see 
St.  Mark  xiv.  22)  the  communion  or  eating  thereof. 
Elihu  continues, — 

XXXVI.  20,  21.  "Desire  not  the  night,  when 
people  are  cut  off  in  their  place. 

"  Take  heed,  regard  not  iniquity :  for  this  hast  thou 
chosen  rather  than  affliction.'^ 

Elihu  accuses  Job  of  transgression  rather  than  right- 
22* 


262        INDICATIONS  OF  TEE  BOOK  OF  JOB. 

eousness;  but  he  bases  his  charge  (see  verse  17)  upon 
Job's  afflictions  rather  than  upon  any  heinous  iniquity 
to  which  he  can  point ;  or,  in  other  words,  he  bases  his 
charge  upon  an  effect  rather  than  upon  the  cause. 

The  expression,  *^  Desire  not  the  night,  when  people 
are  cut  off  in  their  place,"  indicates  or  points  to  Job's 
desire  to  rest  awhile  in  the  valley  of  the  shadow  of 
death  ;  but  from  Elihu's  stand-point  the  valley  of  the 
shadow  of  death  is  identical  with  absolute  death; 
wherefore  should  the  transgressor  once  enter  therein  he 
would  be  cut  off  in  his  place  thenceforth  forever; 
hence  Elihu  counsels  Job  to  accept  life  with  affliction 
rather  than  descend  into  the  valley  of  the  shadow  of 
death  with  his  hopes  of  returning  from  thence.  Elihu 
continues,— 

XXXVI.  22-25.  "Behold,  God  exalteth  by  his 
power :  who  teach eth  like  him  ? 

"  Who  hath  enjoined  him  his  way  ?  or  who  can  say, 
Thou  hast  wrought  iniquity  ? 

"  E-emember  that  thou  magnify  his  work,  which  men 
behold. 

"  Every  man  may  see  it ;  man  may  behold  it  afar  off.'' 

In  these  verses  Elihu  points  to  God's  rule  over  his 
creatures  in  their  natural  lives,  but  in  no  way  does  he 
imply  the  redemption  of  the  transgressor  through  the 
assumption  of  the  creature's  iniquity  by  the  Redeemer. 
Elihu  continues, — 

XXXVI.  26-28.  "Behold,  God  is  great,  and  we 
know  him  not,  neither  can  the  number  of  his  years  be 
searched  out. 

"For  he  maketh  small  the  drops  of  water:  they 
pour  down  rain  according  to  the  vapour  thereof; 


INDICATIONS  OF  THE  BOOK  OF  JOB.        263 

"  Which  the  clouds  do  drop  and  distil  upon  man 
abundantly." 

These  verses  point  to  the  littleness  of  the  creature  in 
comparison  with  the  greatness  of  the  Almighty,  and 
also  that  the  creature's  judgment  is  as  his  comparative 
magnitude.     Elihu  continues, — 

XXXVI.  29,  30.  "  Also  can  any  understand  the 
spreadings  of  the  clouds,  or  the  noise  of  his  tabernacle? 

"  Behold,  he  spreadeth  his  light  upon  it,  and  covereth 
the  bottom  of  the  sea." 

These  verses  point  to  the  hidden  mystery  connected 
with  the  calling  of  the  creature,  and  also  the  mystery 
involved  in  the  general  purpose  of  the  Almighty. 
Elihu  continues, — 

XXXVI.  31-33.  "  For  by  them  judgeth  he  the 
people ;  he  giveth  meat  in  abundance. 

"  With  clouds  he  covereth  the  light ;  and  commandeth 
it  not  to  shine  by  the  cloud  that  cometh  betwixt. 

"  The  noise  thereof  sheweth  concerning  it,  the  cattle 
also  concerning  the  vapour." 

These  verses  still  bear  upon  the  mystery  of  the  call- 
ing of  man,  and  the  mystery  involved  in  the  purpose 
of  the  Almighty.  These  verses  also  point  to  judgments 
and  rulings  that  are  brought  upon  the  people  in  their 
natural  lives  (for  Elihu  recognizes  no  other  than  the 
natural  life,  be  it  one  year  or  a  myriad  of  years)  through 
the  agency  of  encompassing  elements,  of  which  one — 
viz.,  water — is  particularly  indicated.  Elihu  contin- 
ues,— 

XXXVII.  1-4.  ''At  this  also  my  heart  trerableth, 
and  is  moved  out  of  his  place. 


264        INDICATIONS  OF   THE  BOOK  OF  JOB. 

''Hear  attentively  the  noise  of  his  voice,  and  the 
sound  that  goeth  out  of  his  mouth. 

''  He  directeth  it  under  the  whole  heaven,  and  his 
lightning  unto  the  ends  of  the  earth. 

"  After  it  a  voice  roareth :  he  thundereth  with  the 
voice  of  his  excellency  ;  aud  he  w^ill  not  stay  them  when 
the  voice  is  heard. ^^ 

These  verses  point  to  the  limitless  extent  and  absolute 
supremacy  of  God's  rule.     Elihu  continues, — 

XXXyil.  5-13.  "God  thundereth  marvellously 
with  his  voice;  great  things  doeth  he,  which  we  cannot 
comprehend. 

"  For  he  saith  to  the  snow.  Be  thou  on  the  earth  ; 
likewise  to  the  small  rain,  and  to  the  great  rain  of  his 
strength. 

"He  sealeth  up  the  hand  of  every  man;  that  all 
men  may  know  his  work. 

"  Then  the  beasts  go  into  dens,  and  remain  in  their 
places. 

"  Out  of  the  south  cometh  the  whirlwind  :  and  cold 
out  of  the  north. 

"  By  the  breath  of  God  frost  is  given :  and  the 
breadth  of  the  waters  is  straitened. 

"  Also  by  watering  he  wearieth  the  thick  cloud  :  he 
scattereth  his  bright  cloud  : 

"  And  it  is  turned  round  about  by  his  counsels  :  that 
they  may  do  whatsoever  he  commandeth  them  upon  the 
face  of  the  world  in  the  earth. 

"  He  causeth  it  to  come,  whether  for  correction,  or  for 
his  land,  or  for  mercy." 

In  these  verses  Elihu  continues  his  description  of  the 
wonderful  power  of  God  ;  all  of  which  tends  to  convey 


INDICATIONS  OF  THE  BOOK  OF  JOB.        265 

the  idea  that  he,  Elihii,  counsels  Job  with  the  best  of 
intentions,  and  also  that  his  plausible  statements  may 
possess  greater  weight  with  those  cognizant  of  them ; 
but  at  the  same  time  he  does  not  lose  sight  of  his  point 
that  the  elements  encompassing  the  people  are  also  for 
their  correction ;  and  if  for  correction,  that  they  may 
turn  from  iniquity,  and  repent  that  a  lengthening  of 
days  may  fall  to  them. 

Should  the  creature,  because  of  his  transgression,  be 
blotted  out  of  existence  at  once  or  at  the  time  of  his 
transgression,  the  Adversary  would  have  no  field  of 
aggression;  hence  the  reasoning  of  El  ihu  acknowledges 
the  supreme  power  and  leniency  of  the  Almighty,  and 
apparently  harmonizes  with  the  Law,  yet  it  also  pre- 
serves an  aggressive  field  of  operation  for  Satan's  host. 
Elihu  continues, — 

XXXVII.  14-20.  "Hearken  unto  this,  O  Job: 
stand  still,  and  consider  the  wondrous  works  of  God. 

"Dost  thou  know  when  God  disposed  them,  and 
caused  the  light  of  his  cloud  to  shine? 

"  Dost  thou  know  the  balancings  of  the  clouds,  the 
wondrous  works  of  him  which  is  perfect  in  knowledge  ? 

"  How  thy  garments  are  warm,  when  he  quieteth  the 
earth  by  the  south  wind  f 

"  Hast  thou  with  him  spread  out  the  sky,  lohicli  is 
strong,  and  as  a  molten  lookingglass  ? 

"  Teach  us  what  we  shall  say  unto  him  ;  /or  we  can- 
not order  our  speech  by  reason  of  darkness. 

"  Shall  it  be  told  him  that  I  speak  ?  if  a  man  speak, 
surely  he  shall  be  swallowed  up." 

In  these  verses  Elihu  still  points  to  the  wondrous 
knowledge  and  power  of  the  Almighty,  and  that  he 


266         INDICATIONS  OF  THE  BOOK  OF  JOB. 

rules  with  a  personal  supervision  over  all  things.  The 
indications  are  well  marked,  however,  that  the  Almighty 
as  the  Supreme  Unity  did  not  rest  from  his  labors,  and 
hence  from  his  personal  supervision,  until  after  Job's 
day,  or  until  after  the  creation  of  the  Adam  of  the 
Fourth  Race  of  Man.     Elihu  continues, — 

XXXVII.  21-24.  "  And  now  men  see  not  the  bright 
liglit  which  is  in  the  clouds  :  but  the  wind  passeth,  and 
cleanseth  them. 

"  Fair  weather  cometh  out  of  the  north  :  with  God 
is  terrible  majesty. 

"  Touching  the  Almighty,  we  cannot  find  him  out :  he 
is  excellent  in  power,  and  in  judgment,  and  in  plenty  of 
justice  :  he  will  not  affiict. 

"  Men  do  therefore  fear  him  :  he  respecteth  not  any 
that  are  wise  of  heart."' 

In  these  verses  Elihu  continues  his  record  of  the 
attributes  of  the  Most  High  ;  but  not  a  single  word  is 
to  be  found  in  his  remarks  that  points  to  the  advent  of 
a  Redeemer,  or  that  points  to  any  means  whereby  the 
transgressor  may  be  delivered  from  the  absolute  death 
that  shall  cover  him  through  the  fatal  ministration 
pertaining  to  the  Law.  Elihu  said  (xxxiii.  3),  "My 
lips  shall  utter  knowledge  clearly,"  and  he  said  (xxxiii. 
3'3),  "  I  shall  teach  thee  wisdom."  Wherein,  then,  lies 
the  wisdom  of  Elihu?  or  where  has  Elihu  shown  true 
wisdom  ?  He  admits  that  the  Almighty  is  the  Creator, 
and  he  indicates  that  after  the  Almighty  has  exercised 
his  creative  power  the  creature  is  left  to  battle  with  a 
power  far  stronger  than  himself,  and  that,  should  he  be 
overcome,  tribulation  will  certainly  fall  to  his  lot;  also 
that  in  many  cases,  even  if  not  in  all  eventually,  death 


INDICATIONS  OF  THE  BOOK  OF  JOB.        267 

will  claim  them  forever  as  his  own.  Is  tliis  real  and 
true  wisdom?  Would  the  Almighty  thus  bring  forth 
multitudes  to  become  the  sport  and  prey  of  a  rival 
power,  with  no  possibility  of  redemption  ?  Job  utterly 
rejects  the  position,  and  refuses  (see  xvi.  1-4)  to  call 
such  reasoning  wisdom. 

The  words  of  Elihu  seem  to  be  directed  more  particu- 
larly to  the  Gentile  Host  that  is  under  bondage  to 
him,  the  host  (see  Heb.  ii.  14,  15)  which,  through  fear 
of  death,  "  were  all  their  lifetime  subject  to  bondage." 
The  Gentiles  may  be  endowed  with  great  length  of  days, 
so  that  the  statements  of  Elihu  would,  to  them,  appear 
to  carry  great  weight;  for  repentance  for  transgres- 
sion might  be  construed  as  the  reason  why  the^penalty 
of  transgression  was  not  at  once  fulfilled  upon  the  trans- 
gressor, or  as  the  reason  why  the  natural  life  of  the 
creature  was  extended  ;  hence  Satan  preaches  righteous- 
ness, or  is  transformed  (see  2  Cor.  xi.  13,  14)  as  an  angel 
of  light,  that,  through  his  assumed  righteousness  and 
his  plausibility,  great  hosts  may  be  misled  and  an 
aggressive  field  thus  kept  before  him. 

Should,  however,  from  Elihu^s  stand-point,  the  pen- 
alty of  transgression  be  fully  carried  out  at  once,  then 
the  ante-creative  situation  would  become  re-established, 
and  the  plans  of  the  Almighty  for  the  happiness  of 
creature  intelligencies  would  have  been  planned  in  vain. 
Is,  therefore,  the  situation  thus  indicated  the  result  of 
far-reaching  wisdom  ?  does  it  embody  the  end  and  aim 
of -the  Almighty  King  of  Glory?  Wherein  is  essential 
Evil  vitally  touched  by  it?  Wherein  is  the  earth,  and 
every  living  thing  that  moves  upon  the  face  thereof, 
subjugated  by  it?     The  indications  are  that  the  deduc- 


268        INDICATIONS  OF  THE  BOOK  OF  JOB. 

lions  and  teachings  of  Elihii  are  almost  wholly  at  vari- 
ance with  the  plan  of  the  Almighty  for  the  overthrow 
of  Evil,  and  for  the  redemption  of  the  Fallen ;  and, 
lience,  are  deductions  and  teachings  that  do  not  answer 
Job,  or  throw  down  his  great  postulate,  "I  know  that 
my  Kedeemer  liveth/' 

XXXyill.  1,  2.  "Then  the  Lord  answered  Job 
out  of  the  whirlwind,  and  said, 

"  Who  is  this  that  darkeneth  counsel  by  words  without 
knowledge  ?'^ 

This  record  evidently  applies  to  Elihu,  and  it  con- 
demns the  words  of  Elihu  as  darkening  counsel  by 
defective  deduction  and  by  teachings  that  tend  to  mis- 
lead the  hearer  away  from  the  true  light. 

XXXyill.  3,  4.  "Gird  up  now  thy  loins  like  a 
man  ;  for  I  will  demand  of  thee,  and  answer  thou  me. 

"  Where  wast  thou  when  I  laid  the  foundations  of 
the  earth  ?  declare,  if  thou  hast  understanding.'' 

At  the  time  the  foundations  of  the  earth  were  laid 
Job  was  (see  Rom.  viii.  28-30)  already  foreknown ;  and 
those  whom  the  Almighty  foreknew  he  predestinated  to 
be  conformed  to  the  image  of  the  Son.  The  Son  is  the 
Word,  or  the  Assenting  Power  of  the  Infinite  Majesty 
or  of  the  Supreme  Unity,  and,  hence  (see  St.  John  i.  1, 
2),  was  in  the  beginning  with  God,  and,  in  the  infinite 
beyond,  was  God.  For  the  Word  a  body  (see  Heb.  x. 
5 ;  Ps.  xl.  7)  was  prepared,  which  body  (see  Col.  i.  15  ; 
Rev.  iii.  14)  was  the  first-born  of  every  creature,  and 
the  beginning  of  the  creation  of  God.  When  the  Word 
invested  this  body  it  became  (see  Rev.  xii.  1-4;  Ps. 
xxii.  10)  the  only  begotten  Son,  and,  consequently,  as 


INDICATIONS  OF  THE  BOOK  OF  JOB.        269 

such  was  God.  This  body,  therefore,  that  is  a  creature, 
and  the  first-born  of  all  creatures,  is  the  body  to  which 
man  by  predestination  is  to  be  conformed ;  wherefore  it 
follows  that  he  is  not  made  conformable  to  that  wherein 
the  Word  of  God  dwelt  previous  to  his  advent  as  the 
Son.  This  body  really  appears  to  be  the  foundation 
of  the  earth, — the  indestructible  body  that  is  without 
blemish,  the  chief  corner-stone  (see  Eph.  ii.  20-22), 
upon  which  all  the  light  and  life  of  the  creature  world 
is  supported  and  borne  up ;  hence,  although  Job  was 
the  Adam  and  progenitor  of  the  Third  Race  of  Men, 
yet  (see  2  Cor.  v.  1,  2)  the  building  of  God,  the  house 
not  made  with  hands,  eternal  in  the  heavens,  was  in 
Job's  day  an  actual  presence  as  the  body  that  was 
prepared  for  the  Son  that  he  might  do  the  will  of 
God ;  hence,  again,  Job  was  not  in  existence  when 
the  great  foundation  of  the  earth  was  laid ;  but  Job's 
material  body  was  formed  from  the  earth  or  matter 
otherwise  that  was  created  later.  The  Lord  answers 
Job, — 

XXXVIII.  5-7.  "Who  hath  laid  the  measures 
thereof,  if  thou  knowest?  or  who  hath  stretched  the 
line  upon  it? 

"  Whereupon  are  the  foundations  thereof  fastened  ? 
or  who  laid  the  corner  stone  thereof; 

"  When  the  morning  stars  sang  together,  and  all  the 
sons  of  God  shouted  for  joy  ?" 

The  great  Foundation,  the  Chief  Corner-Stone,  hav- 
ing been  indicated  and  brouglit  into  notice,  who  can  lay 
a  measure  upon  the  building  thereof,  or  who  (see  Zech. 
ii.  1-5)  can  stretch  a  line  upon  it?  None;  for  "  Jeru- 
salem shall  be  inhabited  as  towns  without  walls  for  the 

23 


270        INDICATIONS  OF  THE  BOOK  OF  JOB. 

multitude  of  men  and  cattle  therein  f  hence  the  mate- 
rial foundations  of  the  earth  are  fastened  upon  the  body 
that  wa?  previously  prepared  for  the  Son  ;  for  (see  Zech. 
ii.  5),  "  For  I,  saith  the  Lord,  .  .  .  will  be  the  glory  in 
the  midst  of  her'^  (Jerusalem),  and  (see  Rev.  xxi.)  "  the 
Lamb  is  the  light  thereof."  Is  it  any  wonder,  there- 
fore, that  the  morning  stars  sang  together  and  the  sons 
of  God  shouted  for  joy  when  they  comprehended  the 
indestructibility  of  the  Foundation  upon  which  they 
were  builded?  Not  at  all;  wherefore  the  indications 
follow  that  the  foundations  of  the  earth  are  fastened 
upon  the  immutable  will  of  the  Supreme  Unity  which 
gave  his  Word,  in  the  Person  of  the  only  begotten  Son, 
for  the  Chief  Corner-Stone  that  the  immutable  will  be 
performed.     The  Lord  further  questions  Job, — 

XXXVIIL  8-11.  "Or  who  shut  up  the  sea  with 
doors,  when  it  brake  forth,  as  if  it  had  issued  out  of  the 
womb  ? 

"  When  I  made  the  cloud  the  garment  thereof,  and 
thick  darkness  a  swaddling  band  for  it, 

"  And  brake  up  for  it  my  decreed  place,  and  set  bars 
and  doors, 

"  And  said.  Hitherto  shalt  thou  come,  but  no  further : 
and  here  shall  thy  proud  waves  be  stayed  ?" 

The  sea  evidently  shadows  the  Evil  Kingdom  which 
(see  Rev.  xii.  13-17)  sought  to  overwhelm  man  with 
its  destructive  flood  ;  but  as  the  earth  opened  her  mouth 
and  swallowed  up  the  flood,  so  the  place  is  decreed  and 
opened  for  the  Evil  Kingdom  that  it  shall  go  thus  far 
and  no  farther ;  hence  the  bars  and  doors  that  stay  the 
proud  waves  thereof  are  the  Ages  or  Times,  the  bounds 
of  which  are  set  beyond  all  change,  they  (see  Acts  xvii. 


INDICATIONS  OF  THE  BOOK  OF  JOB.        271 

26 ;  Deut.  xxxii.  8)  having  been  before  appointed  and 
set  by  the  Most  High. 

The  cloud-garment  points  to  the  valley  of  tlie  shadow 
of  death  that  shall  envelop  the  sin-tinctured  creature, 
but  the  thick  darkness  indicates  the  absolute  death  that 
shall  cover  all  (see  ix.  22),  both  the  perfect  and  the 
wicked.     The  Lord  further  questions  Job, — 

XXXVIII.  12,  13.  ^'Hast  thou  commanded  the 
morning  since  thy  days ;  and  caused  the  dayspring  to 
know  his  place; 

"  That  it  might  take  hold  of  the  ends  of  the  earth, 
that  the  wicked  might  be  shaken  out  of  it?'' 

The  dayspring  (see  St.  Luke  i.  78,  79)  is  the  Messiah  ; 
the  Messiah  is  the  Son ;  and  the  Son  is  the  Word,  for 
whom  a  body  was  prepared  that  he  might  do  the  will 
of  God;  which  will  (see  St.  Luke  i.  78,  79)  is  that, 
through  the  dayspring,  light  may  shine  upon  them  that 
sit  in  darkness  and  in  the  shadow  of  death,  and  also 
(see  text)  that  the  wicked  might  be  shaken  out  of  the 
earth.     The  text  continues, — 

XXXYIII.  14,  15.  *at  is  turned  as  clay  to  the 
seal ;  and  they  stand  as  a  garment. 

"  And  from  the  wicked  their  light  is  withholden,  and 
the  high  arm  shall  be  broken." 

Thus  the  earth  in  the  hand  of  the  Almighty  is  as 
the  clay  to  the  seal ;  and,  hence,  the  earth,  in  the  hand 
of  the  Almighty,  points  to  instrumentality  in  the  sure 
overthrow  of  the  wicked.  The  Lord  further  questions 
Job, — 

XXXVIII.  16.  "Hast  thou  entered  into  the 
springs  of  the  sea?  or  hast  thou  walked  in  the  search 
of  the  depth?" 


272        INDICATIONS  OF  THE  BOOK  OF  JOB. 

Who  can  point  to  the  source  of  evil  and  say,  Here  is 
the  beginning  and  here  is  the  fountain-head  thereof? 
Who  can  search  out  the  depth  of  evil  and  say,  I  know 
whence  it  comes  ?  Not  one ;  for  evil  dwells  not  with 
the  Almighty,  neither  was  it  brought  forth  by  the 
Most  High ;  wherefore  it  follows,  even  as  the  text  im- 
plies, that  the  source  of  evil  existed  throughout  the 
infinite  past.  This  verse  may  also  point  to  the  fulness 
of  the  Supreme  Unity.  The  Lord  further  questions 
Job, — 

XXXyill.  17.  '^Have  the  gates  of  death  been 
opened  unto  thee  ?  or  hast  thou  seen  the  doors  of  the 
shadow  of  death  V 

The  indications  are  that  Job  comprehended  to  some 
extent  both  absolute  death  and  the  shadow  or  semblance 
of  death;  the  two  great  and  wonderful  conditions  of 
darkness  that  befall  all  creatures,  the  perfect  as  well  as 
wicked.  Job's  belief  in  these  two  conditions  is  clearly 
set  forth,  while  his  faith  in  his  Redeemer  is  unmistaka- 
bly made  manifest.  In  his  own  person  Job  has  not  seen 
the  doors  of  the  shadow  of  death,  neither  have  the 
gates  of  absolute  death  been  opened  unto  him ;  yet  his 
reasoning  and  his  utterances  are  far  beyond  those  of 
his  friends,  who  could  find  no  better  fate  for  the  creat- 
ure than  absolute  death  after  the  years  of  the  natural 
life  had  been  fulfilled.  The  Lord  further  questions 
Job, — 

XXXYIII.  18.  ''  Hast  thou  perceived  the  breadth 
of  the  earth?  declare  if  thou  knowest  it  all.^' 

The  breadth  of  the  earth  (see  Gen.  i.  1-7)  takes  in 
and  includes  all  matter,  from  the  great  spheroid  on 
which  man  dwells  and  has  his  home  to  the  most  distant 


INDICATIONS  OF  THE  BOOK  OF  JOB.        273 

invisibility,  not  one  atom  of  which  can  proclaim  an 
independent  existence;  for  far-reaching  ties  bind  it  to 
the  mass  that  nothing  be  amiss,  and  that  no  promise, 
whether  for  good  or  for  evil,  shall  fail  to  seal  it.  The 
Lord  further  questions  Job, — 

XXXyill.  19-21.  ''Where  is  the  wsiyivhere  Tight 
dwelleth?  and  as  jor  darkness,  where  is  the  place 
thereof, 

"  That  thou  shouldest  take  it  to  the  bound  thereof, 
and  that  thou  shouldest  know  the  paths  io  the  house 
thereof? 

"  Knowest  thou  ii^  because  thou  wast  then  born  ?  or 
because  the  number  of  thy  days  is  great  ?'' 

Thus  neither  the  source  of  light  nor  the  source  of 
darkness,  the  source  of  good  nor  the  source  of  evil,  can  be 
traced  :  they  existed  far  beyond  the  call  of  the  creature 
as  independent  conditions  or  attributes  pertaining  to 
separate  and  independent  Powers;  hence  no  creature 
can  trace  the  way  of  light  to  its  utmost  bound,  be  his 
days  ever  so  great;  neither  can  he  discern  the  house 
wherein  evil  first  realized  vitality.  The  Lord  further 
questions  Job, — 

XXXVIII.  22,  23.  "  Hast  thou  entered  into  the 
treasures  of  the  snow  ?  or  hast  thou  seen  the  treasures 
of  the  hail, 

"  Which  I  have  reserved  against  the  time  of  trouble, 
against  the  day  of  battle  and  war?'^ 

These  verses  point  to  the  Judgmental  Era,  during 
which  time  (see  Rev.  xvi.  17-21)  great  tribulation  will 
come  upon  the  Evil  Host  for  their  transgression,  and  at 
which  time  great  signs  and  wonders  will  be  wrought 
among  them.     The  Lord  further  questions  Job, — 

23* 


274        INDICATIONS  OF  THE  BOOK  OF  JOB. 

XXXyill.  24.  "  By  what  way  is  the  light  parted, 
which  scattereth  the  east  wind  upon  the  earth  ?" 

Job  pertains  to  the  Third  Age,  and  the  east  points  to 
the  Second,  the  people  of  wliich  are  on  the  eve  of  de- 
struction ;  wherefore,  by  what  way  is  the  light  parted, 
or  by  what  way  is  the  good  separated  from  the  evil  that 
pertains  to  the  people  of  the  Second  Age?  This  ques- 
tion involves  consideration  of  the  plan  for  the  redemp- 
tion of  man ;  and  that  such  a  plan  exists  Job  certifies 
where  he  states,  "I  know  that  my  Kedeemer  liveth." 
By  this  plan  the  people  of  the  Second  Age  are  redeemed 
from  their  bondage  to  death  through  Job's  Kedeemer, 
who,  later,  in  his  body  separated  the  good  from  the  evil, 
paid  the  penalty  of  their  transgression,  and  rose  again 
from  the  dead,  bringing  them  back  with  him  clothed 
with  the  perfect  body  into  which  they  had  been  regen- 
erated.    The  Lord  further  questions  Job, — 

XXXVIII.  25-27.  "  Who  hath  divided  a  water- 
course for  the  overflowing  of  waters,  or  a  way  for  the 
lightning  of  thunder ; 

"To  cause  it  to  rain  on  the  earth,  xchere  no  man  is; 
on  the  wilderness,  wherein  there  is  no  man  ; 

"  To  satisfy  the  desolate  and  waste  ground ;  and  to 
cause  the  bud  of  the  tender  herb  to  spring  forth  ?" 

These  verses  point  to  the  plan  of  redemption  in  which 
others  than  man  of  Adam's  race  are  concerned.  The 
watercourse  indicates  the  flow  of  Living  Water  (see 
Ezek.  xlvii.  1-9)  that  shall  bring  healing  whithersoever 
the  river  cometh.  This  watercourse  is  prepared  by  the 
Almighty  in  his  wonderful  plan  for  the  redemption  of 
his  creatures,  and  he  alone  has  directed  its  way.  Through 
the  flow  of  Living  Water  the  desolate  and  waste  places 


INDICATIONS  OF  THE  BOOK  OF  JOB.        275 

will  be  rebuilt  and  filled  with  rejoicing.  The  Lord 
farther  questions  Job, — 

XXXVIII.  28-30.  ^^Hatli  the  rain  a  father?  or 
who  hath  begotten  the  drops  of  dew  ? 

"Out  of  whose  womb  came  the  ice?  and  the  hoary 
frost  of  heaven,  who  hath  gendered  it? 

"  The  waters  are  hid  as  with  a  stone,  and  the  face  of 
the  deep  is  frozen." 

Thus  reward  for  the  good,  and  compensation  for  the 
evil,  is  comprehended  in  the  great  plan  of  the  Almighty 
for  the  overthrow  of  Evil,  and  for  the  establishment  of 
the  Kingdom  of  Righteousness  in  which  no  evil  thought 
or  action  can  ever  find  place.  Job's  attention  is  also 
called  to  the  Almighty  as  the  Creator.  The  Lord 
further  questions  Job, — 

XXXVIII.  31,32.  "Canst  thou  bind  the  sweet 
influences  of  Pleiades,  or  loose  the  bands  of  Orion  ? 

"  Canst  thou  bring  forth  Mazzaroth  in  his  season  ?  or 
canst  thou  guide  Arcturus  with  his  sous  ?'' 

In  consideration  of  the  day  in  which  Job  lived,  it  is 
quite  probable  that  the  four  constellations  mentioned  in 
the  text  are  those  which  grace  the  heavens  with  a  line 
of  glory,  commencing  with  Pleiades  and  ending  with 
Sirius  and  his  surrounding  lesser  lights;  however,  be 
Mazzaroth  the  same  with  the  signs  of  the  zodiac  in- 
stead of  Taurus,  and  be  the  Arcturus  of  Job  the  same 
with  the  Arcturus  of  to-day,  the  indications  remain 
that,  inasmuch  as  the  times  and  orbits  of  these  constel- 
lations cannot  be  changed,  Influenced,  or  bound,  they 
are  under  the  absolute  government  of  a  mighty  Power 
that  is  infinitely  supreme ;  hence  by  the  order  of  their 
march  the  inanimate  bear  witness  of  their  Maker  and 


276        INDICATIONS  OF  THE  BOOK  OF  JOB. 

Governor,  not  conqueror ;  while  at  the  same  time  free 
agency  is  established  in  the  animate  and  intelligent  that 
the  qualities  of  both  good  and  evil  may  be  proved,  and 
also  that  the  fitness  or  unfitness  of  the  creature  as  a 
self-governing  intelligence  worthy  of  life  may  be  fully 
demonstrated.  Free  agency  under  the  Law  was  also 
established  that  the  offence  might  abound  and  judgment 
be  rendered  against  all  evil-doers,  irrespective  of  host, 
so  that  eventually  evil  could  be  wholly  blotted  out 
never  to  return.     The  Lord  further  questions  Job, — 

XXXVIII.  33-35.  "  Knowest  thou  the  ordinances 
of  heaven  ?  canst  thou  set  the  dominion  thereof  in  the 
earth  ? 

"Canst  thou  lift  up  thy  voice  to  the  clouds,  that 
abundance  of  waters  may  cover  thee  ? 

*'  Canst  thou  send  lightnings,  that  they  may  go,  and 
say  unto  thee,  Here  we  are  f 

The  indications  are  perfectly  clear  that  neither  Job 
nor  any  creature  can  grasp  all  the  ordinances  of 
heaven  that  they  should  be  obedient  unto  him.  In 
the  drought  he  is  powerless,  and  in  the  flood  he  is  with- 
out strength.  How,  then,  can  man,  the  creature  man, 
hope,  either  now  or  in  the  indefinite  future,  to  rise  above 
the  heavens  that  they  should  obey  him  ?  How  can  he 
hope  to  bind  the  flood,  to  stay  the  drought,  to  check  the 
fire,  that  they  should  acknowledge  him  their  master? 
The  Lord  further  questions  Job, — 

XXXVIII.  36-38.  "  Who  hath  put  wisdom  in  the 
inward  parts?  or  who  hath  given  understanding  to  the 
heart? 

"  Who  can  number  the  clouds  in  wisdom  ?  or  who 
can  stay  the  bottles  of  heaven, 


INDICATIONS  OF  THE  BOOK  OF  JOB.        "211 

^'  When  the  dust  groweth  into  hardness,  and  the  clods 
cleave  fast  together  ?'' 

Even  though  the  elements  were  obedient  to  Job, 
where  would  he  find  wisdom  enough,  where  would  he 
gain  understanding  enough,  that  no  error  of  judgment 
bring  suffering  upon  the  innocent?  Would  such  per- 
fection develop  of  itself?  If  so,  what  would  prevent  a 
corresponding  development  of  evil  in  its  own  line? 
Nothing;  hence  it  follows  that  the  separation  of  the  good 
from  the  evil  through  development,  simply,  would  be  a 
vain  measure;  for  evil,  as  an  independent  energy,  could 
sting  the  good,  however  great  the  excellency  thereof  might 
be  (see  xx.  4-7),  quite  as  readily  as  the  cobra's  deadly 
fang  stings  its  victim.  The  Lord  further  questions  Job, — 

XXXVIII.  39-41.  "  Wilt  thou  hunt  the  prey  for 
the  lion?  or  fill  the  appetite  of  the  young  lions, 

^'  When  they  couch  in  their  dens,  and  abide  in  the 
covert  to  lie  in  wait? 

*'  Who  provideth  for  the  raven  his  food  ?  when  his 
young  ones  cry  unto  God,  they  wander  for  lack  of 
meat.'' 

Here  the  insufficiency  of  Job  as  a  provider  is  indi- 
cated and  set  forth.  How,  then,  can  man  hope  to  be 
filled  with  wisdom  so  that  none  go  hungry  or  that  none 
lack  for  meat  ?  He  cannot ;  for  countless  myriads  of 
creatures  daily  wait  the  food  which  only  infinite  wisdom 
can  supply ;  yet  Job,  in  his  blindness  and  righteousness 
under  the  Law  (see  xxix.  14-25),  thought  to  have  sat 
as  chief  among  men,  and  to  have  dwelt  as  a  king  in  the 
army ;  he  thought  to  have  gained  life,  and  to  have  filled 
the  mission  of  man  as  subjugator,  provider,  and  coun- 
sellor.    The  Lord  further  questions  Job, — 


278        INDICATIONS  OF  THE  BOOK  OF  JOB. 

XXXIX.  1-4.  "Knowest  thou  the  time  when  the 
wikl  goats  of  the  rock  bring  forth  ?  or  canst  thou  mark 
when  the  hinds  do  calve  ? 

"Canst  thou  number  the  months  that  they  fulfil?  or 
knowest  thou  the  time  when  they  bring  forth  ? 

"  They  bow  themselves,  they  bring  forth  their  young 
ones,  they  cast  out  their  sorrows. 

"Their  young  ones  are  in  good  liking,  they  grow 
up  with  corn ;  they  go  forth,  and  return  not  unto 
them." 

If  Job  knows  not  when  the  wild  goats  bring  forth, 
or  if  he  knows  not  when  the  hinds  calve,  how  can  he 
be  a  watchful  guardian  over  the  interests  of  the  creat- 
ure? The  indication  is  clear  that  he  cannot.  What 
then  ?  is  there  no  head  to  rule  and  govern  these  things  ? 
and  will  no  head  ever  exist  except  it  be  in  the  indefi- 
nite future  ?  The  order  and  regularity  observable  and 
calculable  in  the  movements  of  the  inanimate  creature 
(see  xxxiii.  31-35)  carry  proof  that  there  is  a  head  that 
rules  and  governs;  which  head  the  Scriptures  reveal 
as  the  Sublime  Unity,  the  Living  God,  the  Infinite 
Majesty,  that  is  perfect,  upright,  and  just  in  all  his 
attributes.     The  Lord  further  questions  Job, — 

XXXIX.  5-8.  "Who  hath  sent  out  the  wild 
ass  free?  or  who  hath  loosed  the  bands  of  the  wild 
ass? 

"  Whose  house  I  have  made  the  wilderness,  and  the 
barren  land  his  dwellings. 

"  He  scorneth  the  multitude  of  the  city,  neither  re- 
gardeth  he  the  crying  of  the  driver. 

"  The  range  of  the  mountains  is  his  pasture,  and  he 
searchetli  after  every  green  thing." 


INDICATIONS  OF  THE  BOOK  OF  JOB.         279 

These  verses,  as  allegory,  appear  to  shadow  the  call- 
ing and  mission  of  the  creature.  Can  Job  hope  thus  to 
bring  forth  ?     The  Lord  further  questions  Job, — 

XXXIX.  9-12.  "Will  the  unicorn  be  willing  to 
serve  thee,  or  abide  by  thy  crib  ? 

"  Canst  thou  bind  the  unicorn  with  his  band  in  the 
furrow  ?  or  will  he  harrow  the  valleys  after  thee  ? 

"  Wilt  thou  trust  him,  because  his  strength  is  great? 
or  wilt  thou  leave  thy  labour  to  him? 

"  Wilt  thou  believe  him,  that  he  will  bring  home  thy 
seed,  and  gather  it  into  thy  barn  f^ 

Through  the  unicorn  the  Adversary  is  indicated ; 
will,  therefore  (see  remarks  of  Elihu),  the  Adversary 
gather  Job's  seed  into  Job's  barn  ?  The  indications 
are  that  he  will  not ;  for  after  causing  Job  excessive 
tribulation  he  said  (see  xxxiv.  36),  "  My  desire  is  that 
Job  may  be  tried  unto  the  end ;"  hence  Job  cannot  trust 
in  him,  neither  can  he  bind  him  nor  bring  him  into  ser- 
vitude.    The  Lord  further  questions  Job, — 

XXXIX.  13-18.  "  Gavest  thou  the  goodly  wings 
unto  the  peacocks?  or  wings  and  feathers  unto  the 
ostrich  ? 

"  Which  leaveth  her  eggs  in  the  earth,  and  warmeth 
them  in  the  dust, 

"  And  forgetteth  that  the  foot  may  crush  them,  or 
that  the  wild  beast  may  break  them. 

"  She  is  hardened  against  her  young  ones,  as  though 
they  were  not  hers ;  her  labour  is  in  vain  without  fear ; 

"  Because  God  hath  deprived  her  of  wisdom,  neither 
hath  he  imparted  to  her  understanding. 

"  What  time  she  llfteth  up  herself  on  high,  she 
scorneth  the  horse  and  his  rider." 


280        INDICATIONS  OF  THE  BOOK  OF  JOB. 

Through  the  ostrich  a  host  otlier  than  man  of 
Adam^s  race  appears  to  be  indicated,  while  the  horse 
and  rider  (see  Rev.  vi.  1-8)  point  to  man  of  Adam's 
race.  It  will  be  seen  from  the  text  that  the  young 
ostrich  must  have  a  protector  and  a  provider,  for  the 
parent  bird  cares  nothing  for  it ;  hence  the  host  shad- 
owed by  the  ostrich,  be  it  what  or  which  it  may,  is  sin- 
tiuctured,  and,  hence,  is  a  compound  of  both  good  and 
evil.     The  Lord  further  questions  Job, — 

XXXIX.  19-25.  ^'Hast  thou  given  the  horse 
strength?  hast  thou  clothed  his  neck  with  thunder? 

^'  Canst  thou  make  him  afraid  as  a  grasshopper  ?  the 
glory  of  his  nostrils  is  terrible. 

^^He  paweth  in  the  valley,  and  rejoiceth  in  his 
strength  :  he  goeth  on  to  meet  the  armed  men. 

"  He  mocketh  at  fear,  and  is  not  affrighted  ;  neither 
turneth  he  back  from  the  sword. 

"The  quiver  rattleth  against  him,  the  glittering 
spear  and  the  shield. 

"  He  swalloweth  the  ground  with  fierceness  and 
rage :  neither  believeth  he  that  it  is  the  sound  of  the 
trumpet. 

"  He  saith  among  the  trumpets.  Ha,  ha !  and  he 
sraelleth  the  battle  afar  off,  the  thunder  of  the  captains, 
and  the  shouting." 

The  horse  (see  Rev.  vi.  1-8)  is  indicative  of  man  of 
Adam's  race,  and  man  of  Adam's  race  (see  Gen.  i.  27, 
28)  was  called  as  an  instrumentality  for  the  subjugation 
of  the  earth,  and  of  every  living  thing  that  moved  upon 
it ;  hence  as  Satan  (see  Gen.  iii.)  was  present  in  the  earth 
with  man,  so  he,  as  the  Adversary  and  Enemy  of  God, 
was  to  be  subjugated  also.     Thus  man  of  Adam's  race 


INDICATIONS  OF  THE  BOOK  OF  JOB.        281 

from  tlie  first  was  called  forth  (see  also  2  Sam.  i.  25-27) 
as  "  a  weapon  of  war"  in  the  great  battle  for  the  over- 
throw of  Evil.  In  this  battle  fell  Saul  and  Jonathan, 
both  marvellous  horses  of  war,  of  whom  it  is  said  (2 
Sam.  i.  21-27),  "  Ye  mountains  of  Gilboa,  let  there  be 
no  dew,  neither  let  there  be  rain,  upon  you,  nor  fields  of 
offerings :  for  there  the  shield  of  the  mighty  is  vilely 
cast  away,  the  shield  of  Saul,  as  though  he  had  not 
been  anointed  with  oil.  From  the  blood  of  the  slain, 
from  the  fat  of  the  mighty,  the  bow  of  Jonathan 
turned  not  back,  and  the  sword  of  Saul  returned  not 
empty.  .  .  .  How  are  the  mighty  fallen  in  the  midst 
of  the  battle!  .  .  .  How  are  the  mighty  fallen,  and 
the  weapons  of  war  perished  !"  The  Lord  further 
questions  Job, — 

XXXIX.  26-30.  "  Doth  the  hawk  fly  by  thy  wis- 
dom, and  stretch  her  wings  toward  the  south  ? 

"Doth  the  eagle  mount  up  at  thy  command,  and 
make  her  nest  on  high  ? 

"She  dwelleth  and  abideth  on  the  rock,  upon  the 
crag  of  the  rock,  and  the  strong  place. 

"From  thence  she  seeketh  the  prey,  and  her  eyes 
behold  afar  off. 

"  Her  young  ones  also  suck  up  blood  :  and  where  the 
slain  are^  there  is  she." 

Now  although  man  is  called  as  a  weapon  of  war  in 
the  great  battle  for  the  overthrow  of  Evil,  yet  inas- 
much as  the  hawk  does  not  fly  by  the  wisdom  of  man, 
nor  does  the  eagle  mount  up  at  his  command,  so  the 
indication  is  given  that  man,  in  himself,  cannot  subju- 
gate the  powerful  Adversary  that  roams  the  earth  (see 
i.  7  ;  ii.  2)  at  his  will. 

24 


282        INDICATIONS  OF  THE  BOOK  OF  JOB. 

XL.  1,  2.  **  Moreover  the  Lord  answered  Job,  and 
said, 

"Shall  he  that  contendeth  with  the  Almighty  in- 
struct himf  he  that  reproveth  God,  let  him  answer  it." 

How  can  a  man  contend  with  tlie  Almighty  that  he 
should  instruct  him  ?  Man  can  contend  with  the 
Almighty  in  this, — viz.,  that  he,  man,  should  seek  to 
secure  eternal  life  through  his  own  free  agency  as  a 
perfect  and  an  upright  man,  or  to  secure  eternal  life 
through  righteousness  by  works.  Such  a  one  reproves 
God  in  that  untold  multitudes  of  God's  creatures 
under  transgression  (see  philosophy  of  Eliphaz,  Bildad, 
and  Zophar)  would  perish  without  a  single  ray  of  hope 
leading  to  deliverance.  Should  one  creature  be  strong 
enough  to  obtain  eternal  life  through  the  Law,  then 
all  creatures  might  ask  why  did  he  not  create  us  strong 
enouo^h  also  that  we  mio-ht  live?  hence  indications  come 
out  clearly  that  no  law  (see  Gal.  iii.  21)  was  given  that 
could  develop  perfect  righteousness  in  the  creature. 

XL.  3-5.  "  Then  Job  answered  the  Lord,  and  said, 

"Behold,  I  am  vile;  what  shall  I  answer  thee?  I 
will  lay  mine  hand  upon  my  mouth. 

"  Once  have  I  spoken  ;  but  I  will  not  answer :  yea, 
twice;  but  I  will  proceed  no  further." 

Thus  Job  will  bring  forward  his  righteousness  no 
more ;  he  will  not  answer  the  Almighty  with  his  right- 
eousness that  he  should  reprove  him  ;  on  the  contrary, 
he  now  acknowledges  that  he  is  vile ;  for  the  words  of 
the  Lord  have  shown  him  the  utter  inability  of  the 
creature  to  create,  govern,  order,  subdue,  provide,  pro- 
tect, or  to  deliver,  when  such  magnitudes  are  or  shall 
be  called  for. 


INDICATIONS  OF  THE  BOOK  OF  JOB,        283 

XL.  6-8.  "  Then  answered  the  Lord  unto  Job  out 
of  the  whirlwind,  and  said, 

"  Gird  up  thy  loins  now  like  a  man  :  I  will  demand 
of  thee,  and  declare  thou  unto  me. 

"Wilt  thou  also  disannul  my  judgment?  wilt  thou 
condemn  me,  that  thou  mayest  be  righteous  ?" 

Job  claimed  for  himself  (see  xxix.  14-25),  because 
of  his  righteousness,  days  multiplied  as  the  sand ;  but 
now  the  indication  becomes  manifest  that  this  claim 
disannuls  the  judgment  of  the  Lord,  in  that  eternal  life 
is  obtainable  independent  of  the  Lord ;  whereas  eternal 
life  is  a  free  gift  of  the  Almighty ;  none  being  able  in 
themselves  to  reach  the  standard  of  excellence  and  per- 
fection that  can  and  will  confer  it.  The  Lord  further 
questions  Job, — 

XL.  9-14.  "Hast  thou  an  arm  like  God?  or  canst 
thou  thunder  with  a  voice  like  him  ? 

"  Deck  thyself  now  with  majesty  and  excellency ; 
and  array  thyself  with  glory  and  beauty. 

"  Cast  abroad  the  rage  of  thy  wrath :  and  behold 
every  one  that  is  proud,  and  abase  him. 

"  Look  on  every  one  that  is  proud,  a7id  bring  him 
low ;  and  tread  down  the  wicked  in  their  place. 

"Hide  them  in  the  dust  together;  and  bind  their 
faces  in  secret. 

"Then  will  I  also  confess  unto  thee  that  thine  own 
right  hand  can  save  thee." 

If  Job  is,  in  himself,  perfect  and  upright  enough  to 
be  endowed  with  eternal  life,  then,  even  as  the  text  de- 
mands, let  him  arise  from  his  dust  and  sackcloth,  and 
deck  himself  in  excellence,  glory,  and  beauty.  The 
indications  are  clear  enough  that  he  cannot;  therefore 


284        INDICATIONS  OF  THE  BOOK  OF  JOB. 

he  is  not  righteous  enough  in  himself  to  grasp  and 
wear  the  crown  of  eternal  life.  Even  though  he  were 
righteous  enough  to  obtain  eternal  life  through  his  own 
works,  yet  the  great  command  (see  Gen.  i.  28)  given 
for  the  subjugation  of  Evil  would  remain  unfulfilled; 
wherefore  through  this  unfulfilment  Job,  although 
righteous  as  far  as  his  own  actions  were  concerned, 
would  fail  to  obtain  the  crown  of  life  ;  hence  it  follows 
that  he  only  who  is  perfectly  upright  and  righteous, 
who  can  cast  down  evil  in  all  its  ramifications,  who  can 
govern,  order,  subdue,  provide,  protect,  and  deliver, 
whenever  and  wherever  such  magnitudes  may  be  called 
for,  shall  win  and  wear  the  crown  of  eternal  life.  The 
Lord  further  answers  Job, — 

XL.  15-24.  "Behold  now  behemoth,  which  I  made 
with  thee ;  he  eateth  grass  as  an  ox. 

"  Lo  now,  his  strength  is  in  his  loins,  and  his  force 
is  in  the  navel  of  his  belly. 

"  He  moveth  his  tail  like  a  cedar :  the  sinews  of  his 
stones  are  wrapped  together. 

"  His  bones  are  as  strong  pieces  of  brass ;  his  bones 
are  like  bars  of  iron. 

"  He  is  the  chief  of  the  ways  of  God  :  he  that  made 
him  can  make  his  sword  to  approach  unto  him. 

"  Surely  the  mountains  bring  him  forth  food,  where 
all  the  beasts  of  the  field  play. 

"  He  lieth  under  the  shady  trees,  in  the  covert  of  the 
reed,  and  fens. 

"The  shady  trees  cover  him  with  their  shadow;  the 
willows  of  the  brook  compass  him  about. 

"  Behold,  he  drinketh  up  a  river,  and  hasteth  not : 
he  trusteth  that  he  can  draw  up  Jordan  in  his  mouth. 


INDICATJONS  OF   THE  BOOK  OF  JOB.        285 

"  He  taketh  it  with  his  eyes  :  his  nose  pierceth  through 
snares." 

The  behemoth  of  the  text  seems  to  shadow  the  loco- 
motive engine  as  it  existed  in  the  day  of  Job ;  not  that 
it  was  the  conception  of  Job,  but,  rather,  that  it  was 
the  conception  of  the  Second  or  Hiddekelic  race,  which, 
for  a  time,  was  contemporary  with  Job.  This  wonder- 
ful machine — fitted  as  it  was  with  bones  of  brass  and 
with  bones  of  iron ;  that  consumed  the  wood  of  the 
mountain  and  the  coal  of  the  valley ;  that  madly 
dashed  across  the  well-marked  plain  or  loitered  where 
the  reed  and  fens  and  willows  of  the  brook  encom- 
passed it;  whose  thirsty  mouth  drained  the  bountiful 
supply  of  water  that  glittered  here  and  there  in  its 
pathway — became  lost  to  sight  and  had  passed  entirely 
out  of  remembrance  when  the  Adam  of  the  Fourth 
race  was  called  into  existence.  The  endowments,  how- 
ever, which  developed  from  the  inanimate  this  wonder- 
ful semblance  of  life  came  from  the  Almighty;  whereby 
the  indication  is  strongly  marked  that  God's  purposes 
are  frequently  carried  out  through  instrumentalities, 
and  that  the  creature,  as  an  instrumentality,  finds  pleas- 
ure, employment,  and  profit  in  fulfilling  the  ways  of 
God ;  hence  (see  1  Cor.  xii.  4)  ^^tliere  are  diversities  of 
gifts,  but  the  same  Spirit,"  that  the  purposes  of  God 
may  be  fulfilled,  and  the  creature  be  made  happy  in 
the  gifts  with  which  he  is  endowed.  The  Lord  further 
questions  Job, — 

XLI.  1-11.  "Canst  thou  draw  out  leviathan  with 
a  hook  ?  or  his  tongue  with  a  cord  ivhicJi  thou  lettest 
down  ? 


286        INDICATIONS  OF  THE  BOOK  OF  JOB. 

'^ Canst  thou  put  a  book  into  his  nose?  or  bore  his 
jaw  through  with  a  thorn  ? 

"Will  he  make  many  supplications  unto  thee?  will 
he  speak  soft  words  unto  thee  ? 

"  Will  he  make  a  covenant  with  thee?  wilt  thou  take 
him  for  a  servant  for  ever? 

"  Wilt  thou  play  with  him  as  with  a  bird  ?  or  wilt 
thou  bind  him  for  thy  maidens? 

"Shall  the  companions  make  a  banquet  of  him? 
shall  they  part  him  among  the  merchants? 

"Canst  thou  fill  his  skin  with  barbed  irons?  or  his 
head  with  fish  spears  ? 

"  Lay  thine  hand  upon  him,  remember  the  battle,  do 
no  more. 

"Behold,  the  hope  of  him  is  in  vain  :  shall  not  one 
be  cast  down  even  at  the  sight  of  him  ? 

"None  is  so  fierce  that  dare  stir  him  up  :  who  then 
is  able  to  stand  before  me  ? 

"  Who  hath  prevented  me,  that  I  should  repay  himf 
whatsoever  is  under  the  whole  heaven  is  mine/' 

Under  the  guise  of  some  great  sea-monster  the  iron- 
clad war-vessel  is  now  shadowed  forth.  The  leviathan 
as  a  vessel  of  war  was  also  developed  by  the  creature 
through  the  endowments  with  which  he  was  gifted. 
Who,  therefore,  among  men  can  stand  up  against  such 
a  ponderous  exhibition  of  strength?  much  less  can 
one  stand  up  against  the  Source  and  Giver  of  such 
marvellous  skill.  The  context  continues  with  a  de- 
scription of  this  wondrous  embodiment  of  genius,  as 
follows : 

XLI.  12-34.  "I  will  not  conceal  his  parts,  nor  his 
power,  nor  his  comely  proportion. 


INDICATIONS  OF  THE  BOOK  OF  JOB.        287 

"  Who  can  discover  the  face  of  his  garment?  or  who 
can  come  to  him  with  his  double  bridle  ? 

"Who  can  open  the  doors  of  his  face?  his  teeth  are 
terrible  round  about. 

"  His  scales  are  his  pride,  shut  up  together  as  with  sl 
close  seal. 

"  One  is  so  near  to  another,  that  no  air  can  come  be- 
tween them. 

"  They  are  joined  one  to  another,  they  stick  together, 
that  they  cannot  be  sundered. 

"  By  his  neesings  a  light  doth  shine,  and  his  eyes  are 
like  the  eyelids  of  the  morning. 

"  Out  of  his  mouth  go  burning  lamps,  and  sparks  of 
fire  leap  out. 

"  Out  of  his  nostrils  goeth  smoke,  as  out  of  a  seething 
pot  or  caldron. 

"  His  breath  kindleth  coals,  and  a  flame  goeth  out  of 
his  mouth. 

"  In  his  neck  remaineth  strength,  and  sorrow  is  turned 
into  joy  before  him. 

"  The  flakes  of  his  flesh  are  joined  together :  they 
are  firui  in  themselves ;  they  cannot  be  moved. 

"His  heart  is  as  firm  as  a  stone;  yea,  as  hard  as  a 
piece  of  the  nether  millstone, 

"  When  he  raiseth  up  himself,  the  mighty  are  afraid  : 
by  reason  of  breakings  they  purify  themselves. 

"The  sword  of  him  that  layeth  at  him  cannot  hold  : 
the  spear,  the  dart,  nor  the  habergeon. 

"He  esteemeth  iron  as  straw,  and  brass  as  rotten 
wood. 

"  The  arrow  cannot  make  him  flee  :  sling  stones  are 
turned  with  him  into  stubble. 


288        INDICATIONS  OF  THE  BOOK  OF  JOB. 

"  Darts  are  couDted  as  stubble :  he  laugheth  at  the 
shaking  of  a  spear. 

"Sharp  stones  are  under  him:  he  spreadeth  sharp 
pointed  things  upon  the  mire. 

"  He  maketh  the  deep  to  boil  like  a  pot :  he  maketh 
the  sea  like  a  pot  of  ointment. 

"  He  maketh  a  path  to  shine  after  him ;  one  would 
think  the  deep  to  he  hoary. 

"  Upon  earth  there  is  not  his  like,  who  is  made  with- 
out fear. 

"  He  beholdeth  all  high  things:  he  is  a  king  over  all 
the  children  of  pride.'^ 

Such  is  the  description  of  the  leviathan,  and  such  a 
description  fits  the  huge  ironclad  war-vessel  of  mod- 
ern times,  in  whose  neck  as  a  great  floating  ram  (see 
verse  22)  remaineth  strength.  Thus  in  the  day  of 
Job,  many  years  before  the  Adam  of  the  Fourth  Race 
was  brought  forth,  high  art  and  science  were  developed 
to  a  degree  of  excellence  that  is  not  surpassed  even 
by  the  standard  that  exists  to-day.  All  this  excellent 
attainment,  however,  passed  out  of  remembrance ;  it 
became  lost  to  sight  in  the  depopulation  of  the  earth 
that  took  place  in  the  day  of  Job,  at  which  time  the 
wise  and  learned  Hiddekels  were  swept  away  because 
of  their  transgression  and  failure  of  mission.  That 
such  excellence  did  exist  before  the  day  of  Solomon 
is  confirmed  as  follows  (Eccl.  i.  9-11)  :  "  The  thing  that 
hath  been,  it  is  that  which  shall  be;  and  that  which  is 
done  is  that  which  shall  be  done  :  and  there  is  no  new 
thing  under  the  sun.  Is  there  any  thing  whereof  it  may 
be  said,  See,  this  is  new?  it  hath  been  already  of  old 
time,  which  was  befoi'e  us.     There  is  no  remembrance 


INDICATIONS  OF   THE  BOOK  OF  JOB.        289 

of  former  things;  neither  shall  there  be  any  remem- 
brance of  things  that  are  to  come  with  those  that  shall 
come  after."  .  Wherefore  it  follows  that  art  and  science 
were  as  far  advanced  in  the  day  of  Job  as  they  are  at 
the  present  time.  The  ironclad  vessel  of  war  and  the 
locomotive  engine,  with  its  sweeping  train,  are  marked 
specimens  of  the  mechanical  and  scientific  attainments 
of  the  Second  or  Hiddekelic  race  of  men ;  the  race  with 
which  Job  was  for  a  time  contemporary  ;  for  Job,  as  the 
Adam  and  progenitor  of  the  Third  Kace,  was  created 
before  the  destruction  of  the  Second  was  fulfilled. 

The  description  of  the  ironclad  is  so  perfect  that  it 
must  have  been  given  by  inspiration  ;  for  no  indications 
are  apparent  that  such  conceptions  were  developed  into 
accomplished  facts  prior  to  the  advent  of  the  present 
century.  But  if  they  did  exist  in  the  day  of  Job,  then 
the  day  of  Job  must  find  place  previous  to  the  creation 
of  the  fourth  Adam ;  and  if  previous  to  the  crseation 
of  the  fourth  Adam,  then  the  record  (Eccl.  vi.  10), 
"That  which  hath  been  is  named  already,  and  it  is 
known  that  it  is  man  :  neither  may  he"  (see  Job  xl.  2-5) 
"contend  with  him  that  is  mightier  than  he,"  will  ap- 
ply to  Job  as  the  Adam  of  the  Third  Race  of  Men. 

XLII.  1-3.  "Then  Job  answered  the  Lord,  and 
said, 

"  I  know  that  thou  canst  do  every  thing,  and  that 
no  thought  can  be  wathholden  from  thee. 

"  Who?s  he  that  hideth  counsel  without  knowledge? 
therefore  have  I  uttered  that  I  understood  not;  things 
too  wonderful  for  me,  which  I  knew  not." 

In  these  verses  Job  acknowledges  the  infinite  knowl- 
25 


290        INDICATIONS   OF   THE  BOOK  OF  JOB. 

edge  of  the  Almighty,  and,  hence,  accords  the  infinite 
perfection  of  the  Ahnighty  as  a  Governor  of  all  things 
that  he  alone  should  order,  subdue,  provide,  protect,  and 
deliver,  whenever  and  wherever  such  may  or  might  be 
called  for. 

The  one  that  hideth  counsel  without  knowledge  is 
Satan,  the  powerful  King  of  Evil ;  hence  Job  uttered 
things  that  he  understood  not,  and  so  fell  into  trans- 
gression. It  must  be  remembered  that  Job  (see  xxix. 
14-25)  thought  to  multiply  his  days  as  the  sand  through 
self-righteousness  or  righteousness  by  works;  but  the 
words  of  the  Almighty  opened  his  eyes  to  the  greatness 
of  those  who  shall  be  considered  worthy  of  eternal  life 
through  their  own  works;  for  not  only  righteous 
thought  and  action  are  called  for,  but  the  casting  down 
and  the  complete  overthrow  of  every  wicked  thing  is 
called  for  also.  Inasmuch,  however,  as  Job  did  not 
fully  recognize  or  know  the  one  that  hid  counsel  with- 
out knowledge,  evidently  Elihu,  he  was  not  able,  from 
his  own  statement,  to  subdue  Evil  in  all  its  indefinite 
reach.     Job  continues, — 

XLII.  4-6.  "Hear,  I  beseech  thee,  and  I  will 
sj)eak :  I  will  demand  of  thee,  and  declare  thou  unto 
me. 

"  I  have  heard  of  thee  by  the  hearing  of  the  ear ; 
but  now  mine  eye  seeth  thee : 

"Wherefore  I  abhor  my  self y  and  repent  in  dust  and 
ashes." 

Thus  Job  now  more  fully  comprehends  the  greatness 
of  tJie  one  that  shall  be  the  Subjugator  and  Ruler;  where- 
fore, throwing  aside  all  thought  of  obtaining  life  through 
free  agency  or  righteousness  by  works,  he  abhors  him- 


INDICATIONS  OF  THE  BOOK  OF  JOB.        291 

self  for  his  misapplied  righteousness  and  repents  in  dust 
and  ashes.  It  must  be  kept  in  mind,  however,  that 
Job,  after  his  transgression  and  when  evil  had  befallen 
him,  did  acknowledge  and  proclaim  that  his  Redeemer 
lived,  and  that  eventually,  even  after  death,  he  should 
behold  him ;  by  which  the  attributes  of  God  are 
preserved  free  from  all  blemish,  in  that  the  Lord 
separated  the  good  from  the  evil,  thus  redeen^ing  the 
creature  because  of  the  good  that  dwelt  within  him. 

XLII.  7-9.  "And  it  was  so,  that  after  the  Lord 
had  spoken  these  words  unto  Job,  the  Lord  said  to 
Eliphaz  the  Temanite,  My  wrath  is  kindled  against 
thee,  and  against  thy  two  friends :  for  ye  have  not 
spoken  of  me  the  thing  that  is  right,  as  my  servant  Job 
hath. 

"  Therefore  take  unto  you  now  seven  bullocks  and 
seven  rams,  and  go  to  my  servant  Job,  and  oiier  up  for 
yourselves  a  burnt  offering ;  and  my  servant  Job  shall 
pray  for  you :  for  him  will  I  accept :  lest  I  deal  with 
you  after  your  folly,  in  that  ye  have  not  spoken  of  me 
the  thing  which  is  right,  like  my  servant  Job. 

"  So  Eliphaz  the  Temanite  and  Bildad  the  Shuhite 
and  Zophar  the  Naamathite  went,  and  did  according  as 
the  Lord  commanded  them :  the  Lord  also  accepted 
Job." 

Thus  Job's  three  friends  are  commanded  by  the  Lord 
to  offer  for  themselves  a  burnt-offering,  but  Elihu  is 
left  out  entirely,  even  though  Eliphaz,  Bildad,  and 
Zophar  did  not  speak  of  the  Lord  the  thing  that  was 
right  as  Job  spoke  it.  From  these  indications  it  follows 
that  Job's  three  friends  were  conscientious  although 
mistaken  in  their  views,  but  that  Elihu  was  not  so, 


292        INDICATIONS  OF  THE  BOOK  OF  JOB 

and,  hence,  that  he  spoke  with  the  intention  to  mislead 
his  hearers.  His  denunciation  of  Job  was  bitter,  and 
he  desired  (see  xxxiv.  36)  that  Job  might  be  tried  to 
the  end ;  but  this  desire  was  not  granted,  for  it  is 
stated, — 

XLII.  10-15.  '^  And  the  Lord  turned  the  captivity 
of  Job,  when  he  prayed  for  his  friends  :  also  the  Lord 
gave  Job  twice  as  much  as  he  had  before. 

"  Then  came  there  unto  him  all  his  brethren,  and  all 
his  sisters,  and  all  they  that  had  been  of  his  acquaint- 
ance before,  and  did  eat  bread  with  him  in  his  house : 
and  they  bemoaned  him,  and  comforted  him  over  all 
the  evil  that  the  Lord  had  brought  upon  him  :  every 
man  also  gave  him  a  piece  of  money,  and  every  one  an 
earring  of  gold. 

^'So  the  Lord  blessed  the  latter  end  of  Job  more 
than  his  beginning:  for  he  had  fourteen  thousand 
sheep,  and  six  thousand  camels,  and  a  thousand  yoke 
of  oxen,  and  a  thousand  she  asses. 

"  He  had  also  seven  sons  and  three  dauo^hters. 

"  And  he  called  the  name  of  the  first,  Jemima ;  and 
the  name  of  the  second,  Kezia ;  and  the  name  of  the 
third,  Keren-happuch. 

"  And  in  all  the  land  were  no  women  found  so  fair 
as  the  daughters  of  Job :  and  their  father  gave  them 
inheritance  among  their  brethren.'^ 

By  these  verses  the  house  of  Job  increased  and  mul- 
tiplied ;  from  which  the  indication  follows  (see  also 
Gen.  ix.  1,  2)  that  this  replenishment  took  place  after 
the  destruction  of  the  Hiddekelic  or  Second  race  in 
the  great  Hiddekelic  Famine  or  Drought. 

The  doubling  of  Job's  sheep,  camels,  oxen,  and  asses 


INDICATIONS  OF  THE  BOOK  OF  JOB.         293 

contains  a  clear  indication  pointing  to  the  division  of 
time  in  Job's  day, — that  is,  the  first  count  indicates  the 
first  two  Ages  of  Man,  while  the  second  count  covers 
the  first  two  Ages  and  also  the  two  remaining  Ages. 

XLII.  16,17.  "After  this  lived  Job  a  hundred 
and  forty  years,  and  saw  his  sons,  and  his  sons'  sons, 
even  four  generations. 

"So  Job  died,  being  old  and  full  of  days.'^ 
By  indications  otherwise  given  Job,  as  the  Adam 
and  progenitor  of  the  Third  Race,  was  created  about 
the  year  B.C.  13,465,  and  the  Hiddekelic  Race  was  de- 
stroyed about  the  year  B.C.  12,098  ;  wherefore  at  the 
time  of  this  destruction  Job  would  have  been  thirteen 
hundred  and  sixty-seven  years  old.  Now,  if  to  this 
the  hundred  and  forty  years  that  remained  to  Job  be 
added,  then  the  lifetime  of  Job  would  cover  fifteen 
hundred  and  seven  years;  which  period  is  still  short 
of  that  during  which  the  Messiah  walked  in  the  flesh 
as  man.  The  indications  are,  however,  that  the  years 
the  Messiah  walked  in  the  flesh  as  man— viz.,  eighteen 
hundred  and  sixty — established  the  maximum  limits  of 
man's  age,— that  is,  man  of  Adam's  race. 


THE   END. 


Printed  by  J.  B.   Lippincott  Company, 
Philadelphia. 


JO 


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